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PREFACE. 


The  Church's  Confessions  of  Faith  are  its  authorized  declara- 
tions on  subjects  concerning  which  its  teaching  has  been  mis- 

i  ^understood  or  misrepresented,  or  is  liable  to  such  misunderstanding 
and  misrepresentation.     They  are  not  comprehensive  systems  of 

^doctrine  covering  the  entire  sphere  of  divine  revelation,  but 
have  arisen  entirely  from  historical  circumstances,  where  the 
teaching  of  the  Church  has  become  a  matter  of  controversy. 
An  exception  to  this  statement  may  probably  be  found  in  Luther's 

>   Catechisms  ;  and  yet,   while  they  were  written  for  other  than 

.  polemical  purposes,  they  were  offered  as  standards  for  the  more 
popular  presentation  of  the  truths  of  the  Christian  religion  at  a 
crisis  when  both  pastors  and  people  needed  especial  guidance. 
In  each  Confession  the  topics  treated,  as  well  as  the  order,  the 
extent,  and  the  mode  of  treatment  of  each  topic,  are  not  ideal  or 
determined  by  any  effort  to  present  an  exhaustive  and  logical 
summary  of  the  faith,  as  a  whole,  from  the  Holy  Scriptures,  but 
only  to  meet  an  historical  need  and  to  respond  to  a  call  for  a 
particular  emergency.  Each  Confession  is  in  reality  only  a  part 
of  the  one  Confession  of  the  faith,  which  the  Church,  under  the 
guidance  of  the  Holy  Spirit,  is  continually  drawing  from  the 
Holy  Scriptures  and  from  communion  with  the  Church's  Lord. 

The  Holy  Scriptures  are  the  sole  source  and  authority  of  the 
Church's  teaching,  and  amply  sufficient  for  all  ordinary  purposes 
of  instruction;  but  when  that  which  the  Holy  Scriptures  teach 
is  called  into  question,  it  is  the  Church's  duty,  in  all  ages,  as  a 
witness  to  the  truth  and  set  for  its  defence,  to  give  clear  and 
unmistakable  testimony  as  to  what  is  the  meaning  of  God's 
Word  on  the  subjects  under  discussion.  All  the  authority  of 
such  testimonies  depends  upon  their  conformity  with  Holy 
Scripture.  Confessions  are  authoritative,  not  because  the  Church 
has  adopted  them,  but  because  of  the  Word  of  God  which  they 
are  found  to  contain.  "  We  accept  the  Unaltered  Augsburg 
Confession,  not  because  it  was  composed  by  our  theologians,  but 
because  it  has  been  derived  from  God's  Word."  (Formula  of 
Concord,  p.  536,  5.) 

What  the  Church  has  once  confessed,  with  respect  to  questions 
of  more  than  merely  temporary  or  local  significance,  becomes  a 
part  of  her  very  life.  If  it  be  what  the  Confession  declares 
that  it  is,  the  very  truth  of  God's  Word,  expressed  in  terms  so 
clear  and  unambiguous  as  to  guard  against  all  misunderstanding, 
the  Church  of  the  future  cannot  be  indifferent  to  it,  but  cherishes 
it  as  a   sacred  trust  ("  the  deposit,"  1  Tim.  6  :  20),  which  is  to  be 

l 


2  PREFACE. 

transmitted  to  posterity  thai  Later  generations  may  be  profited  bj 
the  experience  of  their  predecessors.  Nevertheless,  in  so  doing, 
the  Church  cannot  restrict  Its  testimony,  as  new  circumstances 
arise,  simply  to  that  which,  under  entirely  different  circumstances, 
has  been  given  at  some  particular  crisis  in  the  past.  She  is  not 
so  bound  to  the  past  as  to  be  unable  to  define  her  faith  in  terms 
adapted  to  new  conditions,  but  is  "  ready  always  to  give  answer 
to  every  one  that  asketh  a  reason"  of  her  faith  (1  Pet.  1  :  15). 
Accordingly,  the  Augsburg  Confession  very  appropriately  asserts 
the  principle  of  Confessional  development  in  its  closing  words: 
"If  anything  further  he  desired,  we  are  ready,  God  willing,  to  pre- 
sent ampler  information  according  to  the  Scriptures"  (p.  67  sq.). 

The  simplest  and  briefest  of  all  the  Confessions,  the  Apostles' 
Creed,  historical  investigations  show  wras  the  product  of  a  grad- 
ual growth  of  four  hundred  years,  as  successive  controversies 
furnished  the  occasion  for  additional  articles.  It  was  not  pri- 
marily a  liturgical  formula,  as  it  is  with  us  to-day,  but  a  clear 
and  distinct  utterance  on  various  controverted  points,  without 
mentioning  those  who  taught  otherwise.  A  similar  growth  can 
be  traced  without  difficulty  in  the  Nicene  Creed,  where  the  Coun- 
cil of  Nice  marks  only  a  particular  stage  in  its  formulation,  but 
neither  its  beginning  nor  its  completion.  The  Athanasian  Creed 
is  the  ultimate  fruit  of  centuries  of  controversy  concerning  the 
Trinity  and  the  Incarnation,  as  the  arena  for  theological  dis- 
cussion is  passing  from  the  East  to  the  West. 

Neither  the  structure  nor  the  contents  of  the  Augsburg  Con- 
fession can  be  adequately  interpreted  without  the  study  of  the 
historical  occasion  for  each  article.  Even  where  it  is  least 
polemical,  an  historical  motive  for  each  statement  is  present. 
The  Apology  is  the  author's  own  protest  against  perversions  of 
the  meaning  and  the  attempts  to  answer  the  positions  of  the 
Augsburg  Confession ;  in  other  words,  it  is  the  official  interpre- 
tation of  those  who  prepared  and  presented  the  Augustana. 

When,  some  years  later,  after  the  conciliatory  spirit  that  ani- 
mates the  Augsburg  Confession  had  failed  to  make  an  impres- 
sion on  its  opponents,  Luther,  in  the  Smalcald  Articles,  provided 
for  the  General  Council  that  the  Emperor  had  promised  to  call 
a  statement  of  the  issues  involved  in  the  controversies  with 
Rome  that  was  entirely  up  to  date,  while  Melanchthon  supple- 
mented it  with  an  appendix  on  Church  Power,  that  is  the  foun- 
dation of  all  Lutheran  Church  Polity. 

The  last  of  the  Confessions,  the  Formula  of  Concord,  after 
more  than  a  generation  had  passed  since  the  controversy  with 
Pome  was  most  acute,  attempts  to  afford  a  common  basis  upon 
which  Lutherans  could  stand,  and  thus  end  a  period  of  confusion, 
division,  and  estrangement  that  had  broken  the  Lutheran  Church 
of  Germany  into  fragments.     Never  was  there  a  more  careful 


PKEFACE.  3 

ami  discriminating  Church  document  written,  guarding  in  each 
article  against  exaggerations  on  each  side,  and  then,  in  most 
precise  and  definite  words,  setting  forth  the  teaching  from  the 
Holy  Scriptures  on  the  subjects  concerning  which  there  had 
bean  misunderstanding  and  alienation  of  feeling.  In  it  the 
Lutheran  Church  shows  her  fidelity  in  judging  errors  within, 
just  as  in  the  other  great  Confessions  she  had  judged  errors 
from  without,  her  borders.  To  judge  others  without  also  judg- 
ing our  own  selves  (1  Cor.  11  :  31)  is  to  be  fair  and  just  neither 
to  ourselves  nor  to  others. 

Upon  the  basis  of  all  these  Confessions  the  foundations  of  the 
Lutheran  Church  in  America  were  laid.  They  were  included 
not  only  in  the  Constitutions  of  many  of  the  earlier  congrega- 
tions, but  also  in  the  first  Constitution  of  the  Mother  Synod. 
With  the  entrance  of  a  period  when  the  importance  of  this  con- 
fessional position  was  not  recognized,  there  came  into  our  history 
retarding  and  disorganizing  forces  that  threatened  the  very  exist- 
ence of  our  Church  as  it  became  anglicized,  and  that  to  the 
present  day  have  greatly  divided  and  confused  it. 

With  a  widespread  and  all  but  general  return  towards  the 
confessional  position  of  the  Fathers,  a  period  of  new  life  and 
promise  for  our  Church  in  America  has  begun.  Upon  the 
hearty  acceptance  of  these  Confessions  in  their  historical  sense, 
and  their  consistent  application  in  the  spirit  of  the  Gospel  to 
practice,  the  General  Council,  in  common  with  others,  offers  a 
basis  for  the  union  of  the  entire  Lutheran  Church  in  America. 
The  work  in  which  she  has  so  successfully  cooperated  in  the 
preparation  of  a  Common  Service  will  not  be  complete  until  the 
agreement  possible  in  such  joint  work  is  traced  to  a  more  thor- 
ough harmony  in  the  faith  than  had  been  supposed,  and  its  ulti- 
mate expression  in  agreement  as  to  the  terms  of  confessional 
statement. 

But  for  the  attainment  of  such  end  the  Confessions  must  be 
readily  accessible  in  the  common  language  of  the  country,  and 
should  be  found  in  the  studies  of  all  our  pastors  and  in  the 
homes  and  libraries  of  all  our  intelligent  people.  Even  although 
our  Church  lias  never  asked  its  laymen  to  subscribe  to  more 
than  the  Catechism,  yet  the  importance  of  their  acquaintance 
with  all  that,  as  members  of  Lutheran  synods,  they  require  their 
pastors  to  know  and  teach  cannot  be  questioned. 

Heretofore  translations  into  English  have  been  accessible  only 
in  expensive  editions.  The  edition  of  which  this  is  a  revision 
was  undertaken  in  1882  by  a  retired  clergyman,  the  Rev.  G.  W. 
Frederick,  at  great  pecuniary  risk.  He  spared  no  expense  in 
providing  for  the  work  a  most  attractive  form,  and  in  enabling 
the  editor  to  introduce  any  amount  of  matter,  which  he  deemed 
of  value   for  illustrating  the  history  and  teaching  of  the  Con- 


4  PREFACE. 

fessions.  That  edition  is  not  supplanted  by  this.  It  will 
continue  to  be  published  by  the  General  Council's  Publication 

Board  for  the  use  of  scholars.  Jn  it  will  be  found  the  his- 
tory of  each  confession,  and  the  various  documents  upon 
which  they  were  based.  But  the  popular  edition,  here  offered, 
fulfils  the  hope  of  the  editor  from  the  very  beginning,  to  have 
the  Confessions  published  at  such  price  that  they  may  he  scat- 
tered  broadcast  throughout  all  English-speaking  lands,  where 
there  are  confessors  of  the  Lutheran  faith — for  Canada  and  Aus- 
tralia, for  South  Africa  and  India,  for  the  West  Indies  and 
South  America,  as  well  as  for  the  United  States  of  America. 
Such  edition  will  serve  an  important  office  in  deepening  and 
strengthening  the  faith  of  our  people  in  drawing  them  together 
in  the  bonds  of  a  common  fellowship,  and  in  enabling  them  to 
appreciate  all  the  more  highly  their  heritage.  But  beyond  this, 
as  the  preceding  edition  was  warmly  welcomed  by  eminent  rep- 
resentatives of  other  denominations  because  of  much  that  they 
found  in  it  encouraging  them  in  their  conflicts,  so  this  edition 
will  continue  to  a  much  wider  circle  than  the  Lutheran  Church 
the  testimony  which  our  Fathers  gave,  and,  while  in  many  other 
religious  bodies  confessional  lines  have  vanished  and  confes- 
sional  obligations  weakened,  a  standard  is  here  raised  around 
which  millions  in  this  western  world  will  rally.  The  attentive 
reader,  whatever  may  be  his  antecedents,  will  see  that  the  mat- 
ters here  treated  are  not  antiquated  or  obsolescent,  but  enter 
most  deeply  into  the  issues  of  the  hour. 

The  translations  included  in  this  volume  are  those  of  the  twTo- 
volume  edition,  except  that,  for  the  translation  of  the  Augsburg 
Confession,  credited  in  that  edition  to  Dr.  Charles  Porterfield 
Krauth,  but  which  is  in  reality  a  reprint  of  a  sixteenth  century 
English  translation,  published  in  "  The  Harmony  of  the  Confes- 
sions" in  1586,  we  have  substituted  the  translation  officially 
approved  by  the  General  Council  after  its  preparation  by  a  joint 
committee  of  the  various  synodical  bodies,  mentioned  in  the  note 
introducing  it  at  the  proper  place  (p.  32).  With  this  exception, 
the  plates  are  those  of  the  larger  edition.  A  number  of  minor 
changes,  however,  have  been  made,  suggested  by  twenty-nine 
years'  use  of  the  translation  in  the  study  and  the  class-room,  and 
by  criticisms  of  which  wTe  have  been  informed. 

We  send  forth  this  volume  with  gratitude  for  the  privilege  of 
having  been  called  to  edit  it  and  its  predecessor,  and  in  the  full 
confidence  that  it  will  be  a  blessing  to  our  Church  in  America, 
and,  through  it,  in  advancing  the  kingdom  of  our  Lord  Jesus 
Christ,  in  whose  name  these  confessions  were  written. 

HENRY  EYSTER  JACOBS. 

Lutheran  Theological  Seminary, 
Philadelphia,  Pa.,  Februaru  27,  1911. 


PREFACE  TO  THE  FIRST  EDITION. 


The  translation  of  the  Augsburg  Confession  adopted  in  this 
volume  is  the  well-known  one  of  Dr.  Charles  P.  Krauth,  which 
he  has  kindly  revised  as  the  proof-sheets  passed  through  his 
hands.  In  the  Small  Catechism,  the  translation  prepared  by  Dr. 
Charles  F.  Schaeffer  with  the  co-operation  of  a  committee  of  the 
Ministerium  of  Pennsylvania,  and  in  universal  use  in  the  English 
churches  of  the  General  Council,  is  reprinted,  with  the  addition 
of  the  formula  for  confession  contained  in  the  Book  of  Concord. 
The  Large  Catechism  was  translated  for  this  work  by  Rev. 
A.  Martin,  Professor  of  the  German  Language  and  Literature  in 
Pennsylvania  College,  to  whom  the  Editor  is  greatly  indebted  for 
assistance  and  advice  also  in  other  directions.  Some  changes  have, 
however,  been  made  to  conform  it  as  nearly  as  possible  to  the 
plan  of  translation  adopted  in  the  rest  of  the  volume. 

The  Apology  of  the  Augsburg  Confession,  the  Smalcald  Arti- 
cles and  the  Formula  of  Concord  were  translated  by  the  Editor. 
The  rendering  of  the  Apology  is  from  the  Latin,  the  German 
translation  of  Justus  Jonas  of  the  Concordienbuch  being  more  of 
a  paraphrase  than  a  translation,  differing  sometimes  from  the 
original  by  the  omission,  introduction  and  transposition  of  entire 
paragraphs,  and  therefore  inducing  the  editors  of  some  of  the 
best  German  editions  of  the  Symbolical  Books  to  prepare  fresh 
translations.  We  have,  accordingly,  carefully  revised  our  trans- 
lation from  the  Latin,  by  comparing  it  with  the  German  transla- 
tions of  Schopf,  Kothe,  Spieker  and  Bodemann. 

The  Smalcald  Articles  were  translated  from  the  German,  and 
Melanchthon's  Appendix,  "  Of  the  Power  and  Primacy  of  the 
Pope,"  from  the  Latin,  in  which  it  was  composed.  In  the  For- 
mula of  Concord  the  German,  according  to  the  same  principle, 
has  been  used  as  the  standard  text. 

The  chief  variations  of  the  alternate  language,  officially  re- 
ceived in  our  churches,  from  the  original  language  of  each  Con- 
fession, is  indicated  in  brackets,  with  the  exception  of  the  Apology, 
where  they  were  found  so  numerous  and  extensive  as  to  render  it 
necessary  to  insert  them  frequently  among  the  foot-notes. 

6 


6  PREFACE  TO  THE  FIRST   EDITION. 

The  Latin  edition  of  Dr.  Fredericus  Franke,  published  by 
Tauchnitz,  Leipsic,  1848,  has  not  only  been  largely  followed  in 
indicating  variations,  but  has  also  furnished  most  of  the  notes. 

The  paging  of  Miiller's  Symbolischen  Bucher  has  been  printed 
in  the  margin,  so  as  to  enable  this  translation  to  furnish  all  refer- 
ences to  this  most  widely-received  and  highly-esteemed  edition  of 
the  Confessions.  As  the  St.  Louis  German  edition,  published  in 
1880  as  a  jubilee  offering,  adopts  the  same  plan,  this  edition  can 
be  readily  used  also  with  it  by  observing  the  marginal  numbers  in 
each.  The  references  in  the  foot-notes  conform  to  the  marginal 
paging. 

The  second  edition  of  the  New  Market  translation  (1854),  foi 
which  our  English  churches  owe  so  much  to  the  energy  and  de- 
votion of  the  brothers  Revs.  Ambrose  and  Socrates  Henkel,  as 
well  as  the  Swedish  edition,  published  under  supervision  of  the 
Swedish- Augustana  Synod,  Chicago,  1878,  have  been  frequently 
consulted,  and  have  furnished  material  aid. 

Additional  matter,  prepared  as  Introduction  and  Appendix  to 
this  work,  but  which  has  swollen  to  such  an  extent  as  to  ex- 
ceed the  limits  of  this  volume,  will  be  published  in  the  near 
future.  The  second  volume  will  comprise  a  brief  outline  of  the 
history  of  the  Confessions ;  the  documents  from  which  Melanch- 
thon  elaborated  the  Augsburg  Confession ;  the  non-Lutheran 
Confessions  of  Augsburg — the  Tetrapolitan  of  the  Reformed 
cities,  Zwingli's  Medio  Fidei  and  the  Confutation  of  the  Augs- 
burg Confession  by  the  Papists  (so  indispensable  for  an  intelli- 
gent study  of  the  Apology,  which  is  its  answer) ;  the  Variola 
in  its  two  chief  forms ;  the  Official  Appendix  to  the  Book  of 
Concord — viz.  the  Catalogue  of  Testimonies ;  together  with  a 
minute  index  on  the  basis  of  the  exhaustive  index  in  Muller. 

With  all  the  care  that  has  been  taken,  the  Editor  fully  expects 
that  errors  that  have  escaped  his  notice  will  be  occasionally  de- 
tected. Had  he  waited  until  satisfied  that  his  work  would  bo  all 
he  could  wish,  it  would  never  have  appeared.  All  that  he  clp.ims 
is  that,  with  all  the  means  at  his  command,  he  has  made  a  sincere 
effort  to  supply  a  deeply-felt  want. 

In  the  hope  that  it  may  stimulate  a  fresh  interest  in  the  price- 
less treasures  that  are  the  heritage  of  the  Lutheran  Church,  and 
promote  their  more  thorough  study,  and  that  it  may  bear  also  its 
part,  under  the  guidance  of  the  Holy  Ghost,  in  bringing  to  a  clear 
understanding  of  the  faith  and  uniting  upon  a  firmly-grounded 
scriptural  platform  our  perplexed  and  divided  people,  this  new 
edition  of  the  Confessions  is,  in  God's  name  and  for  His  glory 

presented  to  the  American  public. 

HENRY  E.  JACOBS 
Pennsylvania  College,  ) 

Gettysbukg,  Pa.,  February  27,  1882.  / 


CONTENTS. 


PAGE 

PREFACE  TO  THE  CHKISTIAN   BOOK  OF  CONCORD 9 

PART    I. 
THE  GENERAL  CREEDS 23 

PART    II. 

THE  AUGSBURG  CONFESSION 30 

PART    III. 
THE  APOLOGY  OF  THE  AUGSBURG  CONFESSION 69 

PART   IV. 

THE  SMALCALD  ARTICLES 303 

PART   V. 
THE  SMALL  CATECHISM 355 

PART   VI. 
THE   LARGE   CATECHISxM 379 

PART   VII. 
THE   FORMULA  OF  CONCORD 487 

PART   VIII. 
ANALYSES  AND  INDEXES  TO  THE  BOOK  OF  CONCORD  ...  673 

7 


PREFACE 


TO   THE 


CHRISTIAN  BOOK  OF  CONCORD. 


[\>  the  Readers,  one  and  all,  of  these  Writings  of  ours, 
we,  the  Electors,  Princes  and  Deputies  of  the  Holy 
Roman  Empire  in  Germany,  adherents  of  the  Augs- 
burg Confession,  who  have  subscribed  our  names  to 
the  same,  announce  and  declare,  according  to  the 
dignity  and  rank  of  each  one,  our  devotion,  friend- 
ship and  greeting,  combined  with  willing  service. 

It  is  a  remarkable  favor  of  Almighty  God,  that,  in  these  last 
times,  and,  in  this  old  age  of  the  world,  he  has  willed,  according 
to  his  unspeakable  love,  forbearance  and  mercy,  that  the  light  of 
1 1  is  Gospel  and  Word,  through  which  alone  we  receive  true  salva- 
tion, should  arise  and  shine  clearly  and  purely  in  Germany,  our 
most  beloved  fatherland,  after  the  darkness  of  papistical  super- 
stitions. And  on  this  account,  indeed,  a  brief  and  succinct  con- 
fession was  prepared  from  the  Word  of  God,  and  the  most  holy 
writings  of  the  Apostles  and  Prophets,  which  at  the  Diet  of 
Augsburg,  in  the  year  1530,  was  offered,  by  our  most  godly 
ancestors,  in  the  German  and  Latin  languages  to  the  Emperor 
Charles  V.,  of  excellent  memory,  and  was  presented  to  [all] 
the  deputies  of  the  Empire,  and  finally  being  circulated  publicly 
among  all  men  professing  Christian  doctrine,  and  thus  in  th 
entire  world,1  was  diffused  everywhere,  and  began  to  be  current 
in  the  mouths  and  speech  of  all. 

Afterwards  many  churches  and  schools  embraced  and  defended 
this  confession,  as  a  symbol  of  the  present  time  in  regard  to  the 
chief  articles  of  faith,  especially  those  involved  in  controversy 
with  the  Romanists  and  various  corruptions  of  the  heavenly 
doctrine  [sects],  and  with  perpetual  agreement  have  appealed  to 
it  without  any  controversy  and  doubt.  The  doctrine  comprised 
in  it,  which  they  knew  both  to  be  supported  by  firm  testimonies 
uf  Scripture,  and  to  be  approved  by  the  ancient  and  received 
iymbols,  they  have  also  constantly  judged  to  be  the  only  and 

1  Commented  on  in  Carpzov's  Introduction,  p.  14. 
2  9 


iO       PREFACE  TO  THE  CHRISTIAN    BOOK   OF  CONCORD 

perpetual  consensus  of  the  truly  believing  Church,  which  was 
formerly  defended  against  manifold  heresies  and  errors,  and  b 
now  repeated. 

But  it  can  be  unknown  to  no  one  that,  immediately  after  Dr. 
Martin  Luther,1  that  most  distinguished  hero,  endowed  with 
most  eminent  piety,  was  removed  from  human  affairs,  Ger- 
many, our  dear  fatherland,  experienced  most  perilous  times  and 
most  severe  agitations.  In  these  difficulties,  and  in  the  sad  dis- 
traction of  a  government  before  flourishing  and  well  regulated, 
the  enemy  of  mortals  artfully  labored  to  disseminate  in  the 
churches  and  schools  the  seeds  of  false  doctrine,  and  dissensions, 
to  occasion  divisions  combined  with  offence,  and,  by  these  arts  of 
his,  to  corrupt  the  purity  of  the  heavenly  doctrine,  to  separate 
the  bond  of  Christian  love  and  godly  agreement,  and  to  hinder 
and  retard  to  a  greater  degree  the  course  of  the  most  holy 
Gospel.  It  has  also  been  known  to  all  in  what  manner,  the 
enemies  of  the  heavenly  doctrine  seized  this  opportunity  to  dis- 
parage our  churches  and  schools,  to  find  covering  for  their  errors, 
to  withdraw  alarmed  erring  consciences  from  the  purity  of  the 
Gospel  doctrine,  in  order  to  render  them  more  compliant  in  bear- 
ing and  tolerating  the  yoke  of  slavery  to  the  Pope,  and  in  em- 
bracing also  other  corruptions  conflicting  with  God's  Word. 

To  us,  indeed,  nothing  could  happen,  either  more  agreeable,  or 
which  we  would  judge  should  be  sought  for  more  earnestly  and 
prayerfully  from  Almighty  God,  than  that  both  our  churches 
and  our  schools  should  persevere  in  the  pure  doctrine  of  God's 
Word,  and  in  that  longed-for  and  godly  unanimity  of  mind,  and, 
as  was  the  case  while  Luther  was  still  alive,  that  they  should  be 
regulated  and  be  handed  down  to  posterity  in  a  godly  and 
excellent  way  according  to  the  rule  of  the  divine  Word.  We 
notice,  however,  that,  just  as  in  the  times  of  the  Apostles,  into 
those  churches,  in  which  they  themselves  had  planted  the  Gospel 
of  Christ,  corruptions  were  introduced  by  false  brethren,  so,  on 
account  of  our  sins  and  the  looseness  of  these  times,  this  has 
been  allowed  by  an  angry  God  against  our  churches  also. 

Wherefore  mindful  of  our  duty,  which  we  know  has  been 
divinely  enjoined  upon  us,  we  think  that  we  ought  diligently  to 
apply  ourselves  to  the  labor  of  attacking  in  our  provinces  and 
realms2  the  false  dogmas  which  have  been  disseminated  there,  and 
are  gradually  insinuating  themselves  as  it  wTere  into  the  intimate 
acquaintance  and  familiarity  of  men,  and  that  wre  should  see  to  ii 
that  the  subjects  in  our  government  may  persevere  in  the  straight 
way  of  godliness,  and  in  the  truth  of  the  heavenly  doctrine,  ac- 
knowledged and  thus  far  retained  and  defended,  and  not  be  suf- 

1  Cf.  Title-page.    See  Carpzov,  p.  15. 
'See  Carpzov,  p.  16. 


PREFACE  TO  THE  CHRISTIAN  BOOK   OF  CONCORD.       11 

fered  to  withdraw  from  it.  Accordingly,  when  in  the  year  of 
Christ  1558,  an  opportunity  was  offered  by  a  diet  which  was  then 
being  held  by  the  Electors  at  Frankfort  on  the  Main,  and  the 
resolution  was  adopted  by  a  unanimous  vote,  an  effort  was  made 
partly  by  our  most  worthy  predecessors,  and  also  partly  by  our- 
selves to  hold  a  special,  general  assembly,  where  in  a  thorough, 
but  nevertheless  an  amicable  manner,  there  might  be  a  conference 
among  us,  concerning  such  matters  as  are  maliciously  presented, 
by  our  adversaries,  against  [us  and]  our  churches  and  schools. 

And  indeed  after  these  deliberations,  our  predecessors,  of  godly 
and  excellent  memory,  together  with  some  of  us  assembled  at 
Naumburg  in  Thuringia.  The  Augsburg  Confession  of  which 
we  have  several  times  made  mention,  which  was  offered  to  the 
Emperor  Charles  V.,  in  the  great  assembly  of  the  Empire  at 
Augsburg  in  the  year  1530,  we  then  took  in  hands,  and  to  that 
godly  confession,  which  was  built  upon  solid  testimonies  of  truth 
unmoved  and  expressed  in  the  Word  of  God,  we  all  subscribed 
with  one  mind,  in  order,  in  this  way,  to  provide  for  the  interests 
of  posterity,  and,  so  far  as  in  us  was,  to  be  counsellors  and  ad- 
visers for  the  avoidance  of  false  doctrines  conflicting  with  God's 
Word.  This  we  did  also  with  the  design  that,  both  with  his  Im- 
perial Majesty,  our  most  clement  Lord,  and  also  universally 
among  all  there  might  be  a  perpetual  testimony  that  it  has  never 
been  our  intention  to  wish  to  defend  or  spread  any  new  and 
strange  dogma,  but  that  we  desired,  God  aiding  us,  to  constantly 
support  and  retain  the  truth  which  we  professed  at  Augsburg  in 
the  year  1530.  We  were  also  led  to  entertain  a  not  uncertain 
hope,  that,  in  this  way,  not  only  those,  who  oppose  the  purer 
evangelical  doctrine,  would  abstain  from  fabricated  charges  and 
accusations,  but  also  other  good  and  wise  men  would  be  attracted 
by  this  renewed  and  repeated  confession  of  ours,  and,  with  greater 
zeal  and  care,  would  seek  and  investigate  the  truth  of  the  heav- 
enly doctrine,  which  alone  is  our  guide  to  salvation ;  and,  for  the 
salvation  of  the  soul,  and  eternal  happiness,  would  assent  to  it,  all 
farther  controversies  and  disputations  being  rejected. 

But,  not  without  agitation  of  mind,  we  were  informed,  that 
this  declaration  of  ours,  and  that  repetition  of  a  godly  confession 
had  still  little  weight  with  our  adversaries,  and  that  neither  we 
nor  our  churches  were  delivered  from  the  most  grievous  slanders 
arising  from  prejudice,  which  they  had  circulated  against  us 
among  the  people ;  also,  that,  by  the  adversaries  of  the  true  re- 
ligion, those  things  which  we  have  done,  with  the  best  intention 
and  purpose,  have  been  received  in  such  a  way,  as  though  we 
were  so  uncertain  concerning  our  religion  [confession  of  faith 
and  religion],  and  so  often  have  transfused  it  from  one  formula 
to  another,  that  it  is  no  longer  clear  to  us,  or  our  theologians 
what  is  the  confession  once  offered  to  the  Emperor  at  Augsburg 


12       PREFACE   K)  THE  CHRISTIAN    BOOK   OF  CONCORD. 

These  fictions  of  the   adversaries  have   deterred   and  alienated 

many  good  men,  from  our  churches,  schools,  doctrine,  i;iitli  ano 
confession.  To  these  injuries,  there  is  also  added  that,  under  the 
pretext  of  the  Augsburg  Confession,  the  dogma  conflicting  with 
the  institution  of  the  Holy  Supper  of  the  body  and  blood  (if 
Christ  and  other  corruptions,  were  also  introduced  here  and  there 
into  the  churches  and  schools. 

When  some  godly  men,  lovers  of  peace  and  harmony,  besides 
also  learned  theologians,  had  noticed  all  these  things,  they  judged 
that  these  slanders  and  the  dissensions  in  religion  which  were 
constantly  increasing  more  and  more,  could  not  be  better  met  than 
.f  from  the  Word  of  God,  the  controverted  articles  would  be  thor- 
oughly and  accurately  explained,  the  false  dogmas  would  be  rejected 
and  condemned,  and,  on  the  other  hand,  the  truth  divinely  deliv- 
ered would  be  clearly  and  lucidly  presented ;  so  that  they  per- 
suaded themselves  that,  by  this  method,  both  silence  could  be 
imposed  upon  the  adversaries,  and  a  sure  way  and  plan  be 
shown  the  more  simple  and  godly,  as  to  how  in  these  dissen- 
sions they  could  act,  and  also,  in  the  future,  aided  by  divine 
grace,  could  avoid  corruptions  of  doctrine. 

In  the  beginning,  therefore,  the  theologians  communicated  to 
one  another  certain  writings  concerning  this  subject,  sufficiently 
comprehensive,  and  derived  from  the  Word  of  God,  in  which 
they  showed  clearly  and  skilfully  how  these  controversies  were 
connected  with  offence  to  the  churches,  and  could  be  settled  and 
removed  from  sight  without  any  loss  to  the  truth  of  the  Gospel  ; 
for  the  result  would  be  that  the  opportunities  and  pretexts  sought 
for  slander  would  be  cut  off  and  removed  from  the  adversaries. 
Finally  they  accurately  and  in  God's  fear  pondered  and  exp! dined 
thrt,  controverted  articles  taken  in  hand,  and  accordinglj  in  a 
special  writing  described  in  what  way  and  by  what  methots  the 
dissensions  which  had  arisen  could  be  settled  in  a  right  and  godly 
manner. 

Having  been  informed  of  this  godly  purpose  of  the  theolo- 
gians, we  have  not  only  approved  it,  but  have  also  judged  that  it 
ought  to  be  promoted  by  us  with  great  earnestness  and  zeal, 
according  to  the  nature  of  the  office  and  duty  divinely  com- 
mitted to  us. 

And  accordingly,  we,  by  the  grace  of  God,  Duke  of  Saxony, 
Elector,  etc.  after  a  council  held  with  some  other  electors  and 
princes  agreeing  with  us  in  religion,  for  the  purpose  of  promot- 
ing the  godly  design  of  harmony  among  the  teachers  of  the 
Church,  summoned  to  Torgau  in  the  year  '76  certain  eminent  and 
least  suspected  theologians  who  were  also  experienced  and  en- 
dowed with  pre-eminent  learning.  When  they  had  assembled, 
thay  conferred  devoutlv  with  one  another  concerning  the  contro- 


PREFACE  TO  THE  CHRISTIAN   BOOK  OF  CONCORD.        13 

verleJ  articles  and  the  writing  of  pacification,  which  we  men- 
tioned shortly  before.  And  indeed  prayers  first  having  been 
offered  to  Almighty  God,  and  his  praise  and  glory,  they  then 
with  extraordinary  care  and  diligence,  (the  Spirit  of  the  Lord 
aiding  them  by  his  grace),  embraced  in  a  document  in  the  besl 
and  most  convenient  order,  all  those  things  which  seemed  to  per- 
tain and  to  be  required  for  this  deliberation.  Afterwards  this: 
book  was  transmitted  to  some  chief  adherents  of  the  Augsburg 
Confession,  Electors,  Princes  and  Deputies,  and  they  were  requested, 
with  the  aid  of  the  most  eminent  and  most  learned  theologians,  to 
read  it  with  anxious  care  and  godly  zeal,  to  diligently  examine  it; 
and  to  commit  their  opinion  and  criticism  upon  it  to  writing,  and 
finally,  to  express  their  judgment  and  the  reasons  therefor  con- 
cerning it  collectively  and  taken  part  by  part. 

Therefore  when  we  had  received  these  criticisms  we  found  in 
them  many  godly  and  useful  suggestions,  as  to  how  the  trans- 
mitted declaration  of  the  pure  Christian  doctrine  could  be  forti- 
fied and  strengthened  against  corruptions  and  perversions,  by  the 
testimonies  of  Holy  Scripture,  in  order  that  in  the  progress  of 
time,  under  pretext  of  this,  godless  doctrines  may  not  be  con- 
cealed, but  an  uncorrupt  declaration  of  the  pure  truth  may  bf 
transmitted  to  posterity.  Therefore  out  of  those  things  which 
have  come  to  us  after  having  been  considered  in  the  best  manner, 
that  book  of  godly  concord,  of  which  we  spoke,  was  composed, 
and  the  form  in  which  it  will  be  submitted,  was  completed. 

Afterwards  some  of  our  rank  (for  at  that  time,  on  account  of 
certain  causes  which  prevented,  not  all  of  us,  nor  also  some 
others,  were  able  to  do  this),  have  caused  this  book  to  be  recited 
article  by  article  and  distinctly  to  the  theologians,  and  the  minis- 
ters of  the  church  and  of  the  schools  collectively  and  individually, 
and  have  caused  them  to  be  excited  to  a  diligent  and  accurate 
consideration  of  those  parts  of  the  doctrine,  which  is  contained 
in  it. 

When,  therefore,  they  noticed  that  the  declaration  of  the  con- 
troverted articles  agreed  especially  with  the  Word  of  God,  and 
then  with  the  Augsburg  Confession,  with  the  most  ready  mind 
and  the  testimony  of  their  gratitude  towards  God,  they  received 
this  Book  of  Concord,  voluntarily  and  accurately  pondered  and 
considered,  as  expressing  the  godly  and  genuine  meaning  of  the 
Augsburg  Confession,  approved  it  and  subscribed  to  it,  and  pub- 
licly bore  witness  concerning  it  with  heart,  mouth  and  hand 
Wherefore  that  godly  agreement  is  called  and  perpetually  will  be 
not  only  the  harmonious  and  concordant  confession  of  some  few 
of  our  theologians,  but,  in  general,  of  the  ministers  of  our 
churches  and  rectors  of  schools,  'me  and  all.  in  our  provinces 
and  realms. 

Because,  indeed,  the  conferences  of  our  predecessors  and  our- 


14        FREFACE  TO   THE   CHRISTIAN    BOOK    OE  CONCORD. 

selves,  first  at  Frankfort  on  the  Main,  and  afterward  at  Naum- 
burg,  undertaken  with  a  godly  and  sincere  intention,  and  re- 
corded in  writing  not  only  did  not  accomplish  that  end  and 
pacification  which  was  desired,  but  from  them  even  a  defence  for 
errors  and  false  doctrines  was  sought  by  some,  while  it  had 
never  entered  our  mind,  by  tliii  writing  of  ours,  either  to  intro- 
duce, extenuate  and  establish  any  false  doctrine,  or  in  the  least 
even  to  recede  from  the  Confession  presented  in  the  year  1530  at 
Augsburg,  but  rather  as  many  of  us  as  participated  in  the  trans- 
actions at  Naumburg  reserved  it  to  ourselves,  and  promised 
besides,  that  if,  in  the  course  of  time,  anything  would  be  desired 
with  respect  to  the  Augsburg  Confession,  or  as  often  as  necessity 
would  seem  to  demand  it,  we  would  farther  declare  all  things 
thoroughly  and  at  length,  yet  for  this  reason,  with  great  and  godly 
agreement  we  have  elaborated  in  this  Book  of  Concord,  a  decla- 
ration of  our  constant  and  perpetual  wish,  and  a  repetition  of 
our  Christian  faith  and  confession.  Accordingly,  in  order  that 
no  persons  may  permit  themselves  to  be  disturbed  by  the  charges 
of  our  adversaries  fabricated,  according  to  their  nature,  by  which 
they  boast  that  there  is  agreement  not  even  among  us  as  to  what 
is  the  true  and  genuine  Augsburg  Confession,  but  that  both  those 
who  are  now  among  the  living,  and  posterity  also  may  be  clearly 
and  thoroughly  taught  and  informed  what  that  godly  confession  is, 
which  both  we  and  the  churches  and  schools  of  our  realms  at  all 
times  professed  and  embraced ;  after  the  pure  and  immutable  truth 
of  God's  Word,  we  emphatically  testify,  that  we  wish  to  embrace 
the  first  Augsburg  Confession  alone  which  was  presented  to  the 
Emperor  Charles  V.  in  the  year  1530,  at  the  famous  Diet  of 
Augsburg,  (alone  we  say),  and  no  other,  copies  of  which  deposited 
in  the  archives  of  our  predecessors,  of  excellent  memory,  who  pre- 
sented it  in  the  Diet  to  Charles  V.  himself,  wre  caused  to  be  com- 
pared by  men  worthy  of  confidence  (lest  in  us  something  with 
respect  to  most  accurate  regard  for  diligence,  would  be  wanting) 
with  the  copy  which  was  presented  to  the  Emperor  himself,  and 
is  preserved  in  the  archives  of  the  Holy  Roman  Empire,  and  we 
are  sure  that  our  copies,  both  the  Latin  and  the  German,  in  all 
things  correspond  to  it,  with  like  meaning.  For  this  reason  also, 
we  determined  to  add  the  confession  then  presented  to  our  declara- 
tion, which  will  be  subjoined  to  these,  as  to  the  Book  of  Concord, 
in  order  that  all  may  understand  that,  in  our  realms,  churches 
and  schools,  we  have  resolved  to  tolerate  no  other  doctrine, 
than  that  which,  in  the  year  1530,  was  approved  at  Augsburg  in 
a  fixed  confession,  by  the  above  mentioned  electors,  princes  and 
estates  of  the  Empire.  This  Confession  also,  by  the  help  of 
God,  we  will  retain  to  our  last  breath,  when  we  shall  go  forth 
from  this  life  to  the  heavenly  country,  to  appear  with  joyful  and 
undaunted  mind,  and  with  a  pure  conscience,  before  the  tribunal 


PREFACE  TO   THE  CHRISTIAN   BOOK   OF   CONCORD.        15 

af  our  Lord  Jesus  Christ.  We  hope,  therefore,  that  our  adver- 
saries will  hereafter  spare  both  us  and  the  ministers  of  our 
churches,  and  not  employ  these  customary  and  most  grievous 
accusations,  that  among  ourselves  we  cannot  decide  upon  any- 
thing, concerning  our  faith,  as  certain,  and  that,  on  this  account, 
we  are  fabricating  new  confessions  almost  every  year,  yea  indeed 
every  month. 

Moreover,  as  to  the  second  edition  of  the  Augsburg  Confession 
of  which  mention  was  made  also  in  the  transactions  at  Naum 
burg,  we  notice,  what  is  also  known  to  all,  that,  under  the  pre- 
text of  the  words  of  this  latter  edition,  some  have  wished  to 
cover  and  conceal  corruptions,  with  respect  to  the  Lord's  Supper, 
and  other  errors,  and,  by  means  of  published  writings,  have 
attempted  to  obtrude  them  upon  an  ignorant  populace,  nor  have 
been  moved  by  the  distinct  words  of  the  Augsburg  Confession, 
(which  was  first  presented),  by  which  these  errors  are  openly 
rejected,  and  from  which  a  far  different  judgment  than  they  wish 
can  be  drawn.  Therefore  we  have  desired  in  this  writing  to 
testify  publicly  and  to  inform  all  that  we  wished  not  even  then 
or  now  in  any  way  to  defend,  or  excuse,  or  to  approve  as  though 
agreeing  with  the  Gospel  doctrine,  false  and  godless  doctrines  and 
opinions,  which  may  lie  concealed  under  certain  coverings  of 
words.  We  indeed  never  received  the  latter  edition  in  the  sense 
that  it  differed,  in  any  part,  from  the  former  which  was  pre- 
sented. Neither  do  we  judge  that  other  useful  writings  of  Dr. 
Philip  Melanchthon,  or  of  Brentz,  Urban  Rhegius,  Pomeranus, 
etc.,  should  be  rejected  and  condemned,  so  far  as,  in  all  things, 
they  agree  with  the  norm  which  has  been  set  forth  in  the  Book  of 
Concord. 

Although,  however,  some  theologians,  and  among  them,  Luther 
himself,  when  they  treated  of  the  Lord's  Supper,  were  drawn, 
against  their  will,  by  their  adversaries  to  disputations  concerning 
the  personal  union  of  the  two  natures  in  Christ ;  nevertheless 
our  theologians  in  the  Book  of  Concord,  and  in  the  norm  of 
sound  doctrine  which  is  in  it,  testify  that  both  our  opinion  and  tha 
of  this  book  is  constant  and  perpetual,  that  godly  men  should  b( 
led,  with  regard  to  the  Lord's  Supper,  to  no  other  foundations 
than  to  those  of  the  words  of  institution  of  the  testament  of  our 
Lord  Jesus  Christ.  For  since  he  is  both  almighty  and  true,  it  is 
easy  for  him  to  do  those  things  which  he  has  both  instituted  and 
promised  in  his  Word.  And  indeed  when  this  foundation  will 
not  be  assailed  by  the  adversaries,  they  will  not  contend  in  this 
kind  of  argument  concerning  other  methods  of  proof,  but,  in  true 
simplicity  of  faith,  will  firmly  insist  upon  the  very  plain  words 
of  Christ,  which  method  is  the  safest  and  is  best  suited  to  the 
instructiou  of  uneducated  men;  for  those  things  which  are  dis- 
cussed with  greater  exactness,  they  do  not  understand.     But  in- 


16       PREFACE  TO   THfc  CHRISTIAN    HOOK   OF  CONCORD. 

deed  since  both  this  our  assertion  and  the  simple  meaning  of  the 
words  of  Christ's  testament  are  assailed  by  the  adversaries,  and 
rejected  as  godless  and  conflicting  with  the  nature  of  true  faith, 
and  finally  are  affirmed  to  be  contrary  to  the  Apostles'  Creed 
(Especially  concerning  the  incarnation  of  the  Son  of  God,  his 
ascension  into  Heaven,  and  his  sitting  at  the  right  hand  of  the 
almighty  power  and  majesty  of  God)  and  therefore  to  be  false,  U 
is  incumbent  upon  us  to  show,  by  a  true  and  thorough  interpre- 
tation of  these  articles,  that  this  opinion  of  ours  differs  neither 
from  the  words  of  Christ,  nor  from  these  articles. 

As  to  the  phrases  and  forms  of  expression,  employed  in  this 
Book  of  Concord,  when  we  treat  of  the  Majesty  of  the  Human 
Nature  in  the  person  of  Christ  elevated  and  placed  at  the  right 
hand  of  God,  in  order  to  remove  all  suspicions  and  causes  of  offence, 
which  might  be  occasioned  from  the  different  significations  of  the 
word  abstract  (as  both  the  schools  and  the  fathers  have  hitherto 
employed  this  term),  our  theologians  in  distinct  and  express 
words  wish  to  testify  that  this  majesty  is  in  no  way  to  be  as- 
cribed to  the  human  nature  of  Christ,  outside  of  the  personal 
union,  neither  are  we  to  grant  that  the  human  nature  possesses 
this  majesty,  as  its  own,  or  by  itself,  (even  in  the  personal  union) 
essentially,  formally,  habitually,  subjectively.  (These  terms 
please  the  schools,  although  they  are  not  good  Latin).  For  if 
we  would  hold  to  this  method  both  of  speaking  and  teaching,  the 
divine  and  human  natures  with  their  properties  would  be  con- 
founded, and  the  human,  with  respect  to  its  essence  and  proper- 
ties would  be  made  equal  to  the  divine,  yea  indeed  would  be 
altogether  denied.  Therefore  the  theologians  judge  that  we 
ought  to  believe  that  this  occurs  according;  to  the  method  and 
economy  of  the  hypostatic  union,  as  learned  antiquity  has  taught 
cautiously  concerning  this  subject,  that  it  is  a  mystery  so  great  as 
to  exceed  all  the  powers  of  our  natural  ability  and  understanding. 

As  to  the  condemnations,1  censures  and  rejections  of  godless 
doctrines,  and  especially  of  that  which  has  arisen  concerning  the 
Lord's  Supper,  in  this  our  declaration,  and  thorough  explanation 
and  decision  of  controverted  articles,  these  indeed  should  have 
been  expressly  set  forth,  not  only  that  all  should  guard  against 
these  condemned  doctrines,  but  also  for  certain  other  reasons, 
could  in  no  way  have  been  passed  by.  Thus  as  it  is  in  no  way 
our  design  and  purpose  to  condemn  those  men  who  err  from  a 
certain  simplicity  of  mind,  and  nevertheless  are  not  blasphemers 
against  the  truth  of  the  heavenly  doctrine,  much  less  indeed  en- 
tire churches,  which  are  either  under  the  Roman  Empire  of  the 
German  nation,  or  elsewhere ;  nay,  rather  it  has  been  our  inten- 
tion and  disposition,  in  this  manner,  to  openly  censure  and  con- 
demn only  the  fanatical  opinions  and  their  obstinate  and  blasphe- 

1  See  Carpzov,  p.  25. 


PREFACE  TO  THE  CHRISTIAN  BOOK  OF  CONCORD.       17 

mous  teachers  (which  we  judge  should  in  no  way  be  tolerated  in 
our  dominions,  churches  and  schools),  because  these  errors  con- 
flict with  the  express  Word  of  God,  and  that  too  in  such  a  way 
that  they  cannot  be  reconciled  with  it.  We  have  also  under- 
taken this  for  this  reason,  viz.  that  all  godly  persons  might  be 
warned  concerning  diligently  avoiding  them.  For  we  have  no 
doubt  whatever  that,  even  in  those  churches  which  have  hitherto 
not  agreed  with  us  in  all  things,  many  godly  and  by  no  means 
wicked  men  are  found,  whc  follow  their  own  simplicity,  and  do 
not  understand  aright  the  matter  itself,  but  in  no  way  approve 
the  blasphemies  which  are  cast  forth  against  the  Holy  Supper,  as 
it  is  administered  in  our  churches,  according  to  Christ's  institu- 
tion, and  with  the  unanimous  approval  of  all  good  men,  is  taught 
in  accordance  with  the  words  of  the  testament  itself.  We  arc 
also  in  great  hope,  that  if  they  would  be  taught  aright  concern- 
ing all  these  things,  the  Spirit  of  the  Lord  aiding  them,  they 
would  agree  with  us,  and  with  our  churches  and  schools,  to  the 
infallible  truth  of  God's  Word.  And  assuredly  the  duty  is 
especially  incumbent  upon  all  the  theologians  and  ministers  of 
the  Church,  that  with  such  moderation,  as  is  becoming,  they  teach 
also  from  the  Word  of  God  those  who  either  from  a  certain  sim- 
plicity or  ignorance  have  erred  from  the  truth,  concerning  the 
peril  of  their  salvation,  and  that  they  fortify  them  against  cor- 
ruptions, lest  perhaps,  while  the  blind  are  leaders  of  the  blind, 
all  may  perish.  Wherefore,  by  this  writing  of  ours,  we  testify 
in  the  sight  of  Almighty  God,  and  before  the  entire  Church,  that 
it  has  never  been  our  purpose,  by  meaus  of  this  godly  formula 
for  union  to  occasion  trouble  or  danger  to  the  godly  who  to-day 
are  suffering  persecution.  For  as  moved  by  Christian  love,  we 
have  already  entered  into  the  fellowship  of  grief  with  them,  so 
we  are  shocked  at  the  persecution  and  most  grievous  tyranny 
which  with  such  severity  is  exercised  against  these  poor  men,  and 
sincerely  detest  it.  For  in  no  way  do  we  consent  to  the  shedding 
of  that  innocent  blood,  for  which  undoubtedly  a  reckoning  will 
be  demanded  with  great  severity  from  the  persecutors  at  the 
awful  judgment  of  the  Lord,  and  before  the  tribunal  of  Christ, 
and  they  will  then  certainly  render  a  most  strict  account,  and  suf- 
fer fearful  punishment. 

In  regard  to  these  matters  (as  we  have  mentioned  above)  it  ha* 
always  been  our  intention  that  in  our  lands,  dominions,  schools 
and  churches  no  other  doctrine  be  proclaimed  and  accurately  set 
forth,  than  that  which  founded  upon  the  Word  of  God,  is  con- 
tained in  the  Augsburg  Confession  and  the  Apology  (and  that  toe 
when  understood  properly  in  its  genuine  sense),  and  that  opinion? 
conflicting  with  these  be  not  admitted;  and  indeed,  with  thi? 
design,  this  formula  of  agreement  was  begun  and  completed. 
Therefore  before  God  and  all  mortals,  we  once  more  declare  and 


PREFACE    TO   THE   CHRISTIAN    BOOK   OF  CONCORD. 

fy  that   in  the  declaration  of  the  controverted  articles,  oi 
!i  mention   has  already   been  made  several   times,  we  are  no1 
educing  a   new  confession,  or  one  different   from  that  which 
presented  in  the  year  1530,  to  Charles  V.,  of  happy  memory. 
that  we  wished  to  conduct  our  churches  and  schools  first  of 
indeed  to  the  fountains  of  Holy  Scripture,  and  to  the  Creeds, 
d  then  to  the  Augsburg  Confession,  of  which  we  have  before 
made    mention.     We    most   earnestly  exhort  that  especially  the 
youth,  who  are  being  educated    for  the   holy   ministry  of   t\\p 
churches  and  schools,  be  instructed  in  this  faithfully  and  dili- 
gently, in  order  that  the  pure  doctrine  and   profession  of  our 
faith  may  be  preserved  and  propagated  also,  by  the  help  of  the 
Holy  Ghost,  to  our  posterity,  until  the  glorious  advent  of  Jesus 
Christ,  our  only  Redeemer  and  Saviour. 

Since  therefore  such  is  the  case,  and  being  instructed  from  the 
Prophetic  and  Apostolic  Scriptures,  we  are  sure  concerning  our 
Joctrine  and  confession,  and,  by  the  grace  of  the  Holy  Ghost,  our 
minds  and  consciences  have  been  confirmed  to  a  greater  degree, 
we  have  thought  that  this  Book  of  Concord  ought  to  be  pub- 
lished. For  it  seemed  exceedingly  necessary,  that,  amidst  so 
many  errors  that  had  arisen  in  our  times,  as  well  as  causes  of 
offence,  variances  and  these  long-continued  dissensions,  a  godly 
explanation  and  agreement  concerning  all  these  controversies,  de- 
rived from  God's  Word,  should  exist,  according  to  which  the 
pure  doctrine  might  be  discriminated  and  separated  from  the 
false.  Besides  this  matter  is  of  importance  also  in  this  respect, 
viz.  that  troublesome  and  contentious  men,  who  do  not  suffer 
themselves  to  be  bound  to  any  formula  of  the  purer  doctrine, 
may  not  have  the  liberty,  according  to  their  good  pleasure,  to  ex- 
cite controversies  which  furnish  ground  for  offence,  and  to  pub- 
lish and  contend  for  extravagant  opinions.  For  the  result  of 
these  things,  at  length,  is  that  the  purer  doctrine  is  obscured  and 
lost,  and  nothing  is  transmitted  to  posterity  except  academical 
opinions  and  suspensions  of  judgment.  To  these  considerations 
this  was  also  added  that  with  respect  to  the  office  committed  to 
us  by  God,  we  understand  that  we  owe  our  subjects  this,  viz.  that 
we  should  diligently  care  for  the  things  which  pertain  to  this  life 
and  the  life  to  come,  and  that  we  should  take  pains,  with  the 
greatest  earnestness  and  to  our  utmost  ability  to  attend  to  those 
matters  which  promote  the  extension  of  God's  name  and  glory, 
the  propagation  of  his  word  (from  which  alone  we  hope  for  sal- 
vation), the  peace  and  tranquillity  of  churches  and  schools,  and 
the  instruction  and  consolation  of  disturbed  consciences.  Espe- 
cially since  it  is  so  clearly  manifest  to  us,  that  this  salutary  work 
of  Christian  concord  has  already  been  longed  for  and  expected 
with  anxious  prayers  and  the  greatest  desire  by  many  good  and 
sincere  men  of  both  the  highest  and  the  lowest  rank.     For  from 


PREFACE  TO  THE  CHRISTIAN  BOOK  OF  CONCORD.       19 

the  beginning  of  this  work  of  pacification,  we  have  not  indeed 
been  of  the  opinion,  neither  are  we  even  now,  that  this  work  of 
concord  which  is  so  salutary  and  exceedingly  necessary  should  be 
removed  from  the  eyes  of  men,  and  altogether  concealed,  and 
that  the  light  of  heavenly  truth  should  be  placed  under  a  bushel 
or  table ;  wherefore  we  ought  in  no  wise  to  defer  its  publication. 
Nor  do  we  doubt  that  all  the  godly,  who  are  lovers  of  the  heav- 
enly truth,  and  of  concord  pleasing  to  God,  will  approve,  to- 
gether with  us,  of  this  salutary,  useful,  godly  and  very  necessary 
undertaking,  and  that  they  will  act  so  that  nothing  may  be  want- 
ing in  them,  even  to  the  greatest  effort,  whereby  the  glory  of 
God,  and  the  common  welfare  in  both  temporal  and  eternal 
things,  may  be  promoted. 

We  indeed  (to  repeat  in  conclusion  what  we  have  mentioned 
several  times  above)  have  wished,  in  this  work  of  concord,  in  no 
way  to  devise  what  is  new,  or  to  depart  from  the  truth  of  the 
heavenly  doctrine,  which  our  ancestors,  renowned  for  their  piety, 
as  well  as  we  ourselves,  have  acknowledged  and  professed.  We 
mean  that  doctrine,  which  having  been  derived  from  the  Prophetic 
and  Apostolic  Scriptures,  is  contained  in  the  three  ancient  creeds, 
in  the  Augsburg  Confession  presented  in  the  year  1530  to  the 
emperor  Charles  V.,  of  excellent  memory,  then  in  the  Apology 
which  was  added  to  this,  in  the  Smalcald  Articles,  and  lastly  in 
both  the  catechisms  of  that  excellent  man,  Dr.  Luther.  There- 
fore we  also  have  determined  not  to  depart  even  a  finger's  breadth 
either  from  the  things  themselves,  or  from  the  phrases  which  are 
employed  concerning  them,  but,  the  Spirit  of  the  Lord  aiding  us, 
to  persevere  constantly,  with  the  greatest  harmony,  in  this  godly 
agreement,  and  we  intend  to  examine  all  controversies  according  to 
this  true  norm  and  declaration  of  the  purer  doctrine.  Then,  also 
with  the  rest  of  the  electors,  princes  and  estates  of  the  Holy  Ro- 
man Empire,  and  other  kings,  princes  and  magnates  of  the 
Christian  state,  in  accordance  with  the  constitution  of  the  Holy 
Empire,  and  the  agreements  which  we  have  with  them,  we  deter- 
mined and  desired  to  cultivate  peace  and  harmony,  and  to  render 
to  each  one,  according  to  his  rank,  all  duties  belonging  to  us, 
together  with  the  offices  of  friendship. 

Besides  in  our  deliberations  we  will  also  earnestly  apply  our- 
selves to  the  defence,  with  great  strictness  and  the  most  ardent 
zeal,  of  this  work  of  concord,  by  diligent  visitations  of  the 
churches  and  schools,  oversight  of  printing-offices,  and  other 
salutary  means,  according  to  occasions  and  circumstances  which 
may  be  offered  to  ourselves  and  others.  We  will  also  take  pains, 
if  either  controversies  already  composed  should  be  renewed,  or 
new  controversies  concerning  religion  should  arise,  to  remove 
and  settle  them,  for  the  purpose  of  avoiding  offence,  without 
longer  and  dangerous  digressions. 


20       PKEFACE  TO  THE  CHRISTIAN    BOOK   OF  CONCORD. 

As  a  manifest  testimony  of  this,  we  have  with  great  consent 
subscribed  our  names,  and  attached  also  our  seals: 

Lewis,  Count  Palatine  on  the  Rhine,  Elector. 

Augustus,  Duke  of  Saxony,  Elector. 

John  George,  Margrave  of  Brandenburg,  Elector. 

Joachim  Frederick,  Margrave  of  Brandenburg,  Admin- 
istrator of  the  Archbishopric  of  Magdeburg. 

John,  Bishop  of  Meissen. 

Eberhard,  Bishop  of  Lubeck,  Administrator  of  the  Epis- 
copate of  Werden. 

Philip  Louis,  Count  Palatine  on  the  Rhine. 

The  guardians  of  Frederick  William  and  John,  Dukes  of 
Saxony. 

The  guardians  of  John  Casimir  and  John  Ernest,  Dukes 
of  Saxony. 

George  Frederick,  Margrave  of  Brandenburg. 

JULIUS,  Duke  of  Brunswick  and  Liineburg. 

Otiio,  Duke  of  Brunswick  and  Liineburg. 

Henry  the  Younger,  Duke  of  Brunswick  and  Liineburg. 

William  the  Younger,  Duke  of  Brunswick  and  Liineburg, 

Wolfgang,  Duke  of  Brunswick  and  Liineburg. 

Ulrich,  Duke  of  Mecklenburg. 

The  guardians  of  John  and  Sigismund  Augustus,  Dukes  of 
Mecklenburg. 

Lewis,  Duke  of  Wiirtemberg. 

The  guardians  of  Ernest  and  Jacob,  Margraves  of  Baden. 

George  Ernest,  Count  and  Lord  of  Henneburg. 

Frederick,  Count  of  Wiirtemberg  and  Mumpelgart. 

John  Gunther,  Count  of  Schwartzburg. 

William,  Count  of  Schwartzburg. 

Albert,  Count  of  Schwartzburg. 

Emich,  Count  of  Leiningen. 

Philip,  Count  of  Hanau. 

Gottfried,  Count  of  Oettingen. 

George,  Count  and  Lord  in  Castel. 

Henry,  Count  and  Lord  in  Castel. 

Otiio,  Count  of  Hoya  and  Burgkhausen. 

John,  Count  of  Oldenburg  and  Delmenhorst. 

John  Hoier,  Count  of  Mansfeld. 

Bruno,  Count  of  Mansfeld. 

Hoier  Christopher,  Count  of  Mansfeld. 

I*fter  Ernest,  Jr.,  Count  of  Mansfeld. 

Christopher,  Count  of  Mansfeld. 

Albert  George,  Count  of  Stolberg. 

W  oi.foano  Ernest,  Count  of  Stolberg. 

Lkwis,  Count  of  Gleichen. 

(  ii  »  ri.er,  Count  of  Gleichen. 


PREFACE  TO  THE  CHRISTIAN   BOOK  OF  CONCORD.        21 

Ernest,  Count  of  Reinstein, 
Boto,  Count  of  Reinstein. 
Lewis,  Count  of  Lewenstein. 
Henry,  Baron  of  Limburg,  semperfrei* 
George,  Baron  of  Schonburg. 
Wolfgang,  Baron  of  Schonburg. 
An  arc  Frederick,  Baron  of  Wildenfels. 
Mayor  and  Council  of  the  City  of  Liibeck. 
Mayor  and  Council  of  the  City  of  Liineburg. 
Council  of  the  City  of  Brunswick. 
Mayor  and  Council  of  the  City  of  Landau. 
Mayor  and  Council  of  the  City  of  Munster  in  the  Grego- 
rian Valley. 
Council  of  the  City  of  Goslar. 
Mayor  and  Council  of  the  City  of  Ulm. 
Mayor  and  Council  of  the  City  of  Esslingen. 
Council  of  the  City  of  Reutlingen. 
Mayor  and  Council  of  the  City  of  Nordlingen. 
Mayor  and  Council  of  Rothenburg  on  the  Tauber. 
Mayor  and  Council  of  the  City  of  Hall  in  Swabia. 
Mayor  and  Council  of  the  City  of  Heilbronn. 
Mayor  and  Council  of  the  City  of  Memmingen. 
Mayor  and  Council  of  the  City  of  Lindau. 
Mayor  and  Council  of  the  City  of  Schweinfurt. 
Council  of  the  City  of  Donau worth. 
Chamberlain  and  Council  of  the  City  of  Regensburg 
Mayor  and  Council  of  the  City  of  Wirapfen. 
Mayor  and  Council  of  the  City  of  Giengen. 
Mayor  and  Council  of  Bopfingen. 
Mayor  and  Council  of  the  City  of  Alen. 
Mayor  and  Council  of  the  City  of  Kaufbeuren. 
Mayor  and  Council  of  the  City  of  Isna. 
Mayor  and  Council  of  the  City  of  Kempten. 
Council  of  the  City  of  Gottingen. 
Mayor  and  Council  of  the  City  of  Leutkirch. 
The  entire  Government  of  the  City  of  Hildesheim. 
Mayor  and  Council  of  the  City  of  Hameln. 
Mayor  and  Councilmen  of  the  City  of  Hanover. 
Council  of  Muhlhausen. 
Council  of  Erfurt. 
Council  of  the  City  of  Eimbeck. 
Council  of  the  City  of  Nordheim. 


PART  T. 
THE  GENERAL  CREEDS 


I.    THE  APOSTLES'   CKEED. 
II.    THE  NICENE  CREED. 
III.    THE   ATHANASIAN   CREED. 


THE  THREE  GENERAL  CREEDS.        29 


I.  THE  APOSTLES'  CKEED. 

1.  I  believe  in  God,  the  Father  Almighty,  Maker  of  heaven 
and  earth : 

2.  And  in  Jesus  Christ,  his  only  Son,  our  Lord, 

3.  Who  was  conceived  by  the  Holy  Ghost, 

4.  Born  of  the  Virgin  Mary,  suffered  under  Pontius  Pilate, 
Was  crucified,  dead,  and  buried: 

5.  He  descended  into  Hell,  the  third  day  he  rose  again  from 
the  dead,  He  ascended  into  heaven,  And  sitteth  on  the  right  hand 
of  God,  the  Father  Almighty  ; 

6.  From  thence  he  shall  come  to  judge  the  quick  and  the 
dead 

7.  I  believe  in  the  Holy  Ghost ;  the  holy  Catholic  [Christian] 
Church,  the  Communion  of  Saints  ;  The  forgiveness  of  sins ; 

8.  The  Resurrection  of  the  body,  And  the  life  everlasting. 
Amen. 


II.  THE  NICENE  CREED. 

1.  I  believe  in  one  God,  the  Father  Almighty,  Maker  of 
heaven  and  earth,  And  of  all  things  visible  and  invisible. 

2.  And  in  one  Lord  Jesus  Christ,  the  only-begotten  Son  of 
God. 

3.  Begotten  of  his  Father,  before  all  Worlds,  God  of  God, 
Light  of  Light,  Very  God  of  very  God,  Begotten,  not  made, 
Being  of  one  Substance  with  the  Father ;  By  whom  all  things 
were  made, 

4.  Who  for  us  men,  and  for  our  salvation  came  down  from 
heaven,  And  was  incarnate  by  the  Holy  Ghost  of  the  Virgin 
Mary,  and  was  made  man, 

5.  And  was  crucified  also  for  us  under  Pontius  Pilate.  He 
suffered  and  was  buried,  And  the  third  day  he  rose  again  accord- 
ing to  the  Scriptures,  And  ascended  into  heaven,  And  sitteth  on 
the  right  hand  of  the  Father, 

4  3* 


26  THE  THREE  GEN  Ell  A  L  CREEDS. 

6.  And  he  shall  come  again  with  glory  to  judge  both  the  30 
quirk  and  the  dead  :   Whose  kingdom  shall  have  no  end. 

7.  And  I  believe  in  the  Holy  Ghost,  The  Lord  and  Giver  of 
life,  Who  proceeded]  from  the  Father  and  the  Son,  Who  with 
the  Father  and  the  Son  together  is  worshipped  and  glorified, 
Who  spake  by  the  Prophets. 

8.  Ajid  I  believe  in  one  holy,  Catholic  [Christian]  and  Apos- 
tolic Church. 

9.  I  acknowledge  one  Baptism  for  the  remission  of  sins. 

10.  And  I  look  for  the  Kesurrection  of  the  dead,  and  the  life 
of  the  world  to  come.     Amen. 


III.  THE  CREED  OF  ATHANASIUS. 

Written  against  the  Arians. 

1.  Whosoever  will  be  saved,  before  all  things  it  is  necessary 
that  he  hold  the  Catholic  [true  Christian]  faith, 

2.  Which  Faith  except  every  one  do  keep  whole  and  undefiled, 
without  doubt  he  shall  perish  everlastingly. 

3.  And  the  Catholic  [true  Christian]  faith  is  this:  that  we 
worship  one  God  in  Trinity,  and  Trinity  in  Unity; 

4.  Neither   confounding  the  Persons;   nor  dividing  the  Sub- 
stance. 

5.  For  there  is  one  Person  of  the  Father,  another  of  the  Son, 
and  another  of  the  Holy  Ghost. 

6.  But  the  Godhead  of  the  Father,  of  the  Son,  and  of  the 
Holy  Ghost,  is  all  one :  the  Glory  Equal,  the  Majesty  Coeternal. 

7.  Such  as  the  Father  is,  such  is  the  Son  :  and  such  is  the 
Holy  Ghost. 

8.  The   Father   uncreate,  the  Son   uncreate :    and   the  -Holy 
Ghost  uncreate. 

9.  The  Father   incomprehensible,  the  Son  incomprehensible  • 
and  the  Holy  Ghost  incomprehensible. 

10.  The  Father  eternal,  the  Son  eternal :  and  the  Holy  Ghost 
eternal. 

1 1.  And  yet  they  are  not  three  Eternals  :  but  one  Eternal. 

12.  As  there  are  not  three  uncreated,  nor  three  incomprehen- 
sibles :  but  one  uncreated  and  one  incomprehensible. 

13.  So  likewise  'the  Father  is  Almighty,  the  Son  Almighty: 
and  the  Holy  Ghost  Almighty. 

14.  And  yet   they  are   not   three  Almighties  :    but   one  Al- 
mighty. 

15.  So  the  Father  is  God,  the  Son  is  God :    and  the   Holy 
Ghost  is  God. 

16    And  yet  they  are  not  three  Gods  :  but  one  God. 


THE  THREE  GENERAL  CREEDS.  27 

17.  So  likewise  the  Father  is  Lord,  the  Son  Lord :  and  31 
the  Holy  Ghost  Lord. 

18.  And  yet  not  three  Lords  :  but  one  Lord. 

19.  For  like  as  we  are  compelled  by  the  Christian  verity  :  to 
acknowledge  every  Person  by  himself  to  be  God  and  Lord  ; 

So  are  we  forbidden  by  the  Catholic  [Christian]  Religion  :  to 
.»ay,  There  be  three  Gods,  or  three  Lords. 

20.  The  Father  is  made  of  none :  neither  created  nor  be- 
gotten. 

21.  The  Son  is  of  the  Father  alone :  not  made,  nor  created, 
but  begotten. 

22.  The  Holy  Ghost  i*  of  the  Father,  and  of  the  Son ;  neithei 
made,  nor  created,  nor  begotten,  but  proceeding. 

23.  So  there  is  one  Father,  not  three  Fathers ;  one  Son,  not 
three  Sons;  one  Holy  Ghost,  not  three  Holy  Ghosts. 

24.  And  in  this  Trinity  none  is  before,  or  after  other :  none 
is  greater,  or  less  than  another ; 

25.  But  the  whole  three  Persons  are  coeternal  together,  and 
coequal :  So  that  in  all  things,  as  is  aforesaid :  the  Unity  in 
Trinity,  and  the  Trinity  in  Unity  is  to  be  worshipped. 

26.  He  therefore  that  will  be  saved  must  thus  think  of  the 
Trinity. 

27.  Furthermore,  it  is  necessary  to  Everlasting  Salvation  :  that 
he  also  believe  rightly  the  Incarnation  of  our  Lord  Jesus  Christ. 

28.  For  the  right  Faith  is,  that  we  believe  and  confess :  that 
our  Lord  Jesus  Christ,  the  Son  of  God,  is  God  and  Man ; 

29.  God,  of  the  Substance  of  the  Father  begotten  before  the 
worlds :  aud  Man  of  the  Substance  of  his  mother,  born  in  the 
world ; 

30.  Perfect  God,  and  perfect  Man :  of  a  reasonable  soul  anc1 
human  flesh  subsisting. 

31.  Equal  to  the  Father,  as  touching  his  Godhead:  and  infe- 
rior to  the  Father,  as  touching  his  Manhood. 

32.  Who  although  he  be  God  and  Man:  yet  he  is  not  two, 
but  one  Christ; 

33.  One;  not  by  conversion  of  the  Godhead  into  flesh:  but 
by  taking  the  Manhood  into  God ; 

34.  One  altogether;  not  by  confusion  of  Substance:  but  by 
Unity  of  Person. 

35.  For  as  the  reasonable  soul  and  flesh  is  one  man :  so  God 
and  Man  is  one  Christ; 

36.  Who  suffered  for  our  salvation :  descended  into  hell,  rose 
again  the  third  day  from  the  dread. 

37.  He  ascended  into  heaven ;  he  sitteth  on  the  right  hand  of 
the  Father,  God  Almighty  :  from  whence  he  shall  come  to  judge 
the  quick  and  the  dead. 


28  THE  THREE  GENERAL  CREEDS. 

38.  At  whose  coming  all  men  shall  rise  again  with  their     32 
bodies:  and  shall  give  account  for  their  own  works. 

39.  And  they  that  have  done  good  shall  go  into  life  everlast- 
ing :  and  they  that  have  done  evil  into  everlasting  fire. 

40.  This  is  the  Catholic  [true  Christian]  faith :  which  except 
a  man  believe  faithfully,  he  cannot  be  saved. 


PART  II. 
TUB    AUGSBURG   CONFESSION 


THE  AUGSBURG  CONFESSION. 


CONTENTS. 


PREFACE  TO  THE  EMPEROR  CHARLES  V 

L 

CHIEF  ARTICLES  OF  FAITH. 

I.  OF  GOD. 

II.  OF  ORIGINAL  SIN. 

III.  OF  THE  SON  OF  GOD. 

IV.  OF  JUSTIFICATION. 

V.    OF  THE  MINISTRY  OF  THE  CHURCH. 
VI.    OF  NEW  OBEDIENCE. 
VIL    OF  THE  CHURCH. 
VIII.    WHAT  THE  CHURCH  IS. 
IX.    OF  BAPTISM. 
X.    OF  THE  LORD'S  SUPPER 
XI.    OF  CONFESSION. 
XII.    OF  REPENTANCE. 

XIII.  OF  THE  USE  OF  SACRAMENTS. 

XIV.  OF  ECCLESIASTICAL  ORDERS. 

XV.    OF  ECCLESIASTICAL  RITES. 

XVI.    OF  CIVIL  MATTERS. 

SI 


32  uONTRNTS. 

XVII  OF  THE  RETURN  OF  CHRIST  TO  JUDGMENT. 

XVIII.  OF  FREE  WILL. 

XIX.  OF  THE  CAUSE  OF  SIN. 

XX.  OF  FAITH  AND  GOOD  WORKS. 

XXI.  OF  THE  WORSHIP  OF  SAINTS. 

XXII.  CONCLUSION. 

II. 

ARTICLES  IN  WHICH  ARE  ENUMERATED   THE  ABUSES 

CORRECTED. 

L  OF  BOTH  KINDS. 

II.  OF  THE  MARRIAGE  OF  PRIESTS. 

III.  OF  THE  MASS. 

TV.  OF  CONFESSION. 

V.  OF  THE  DISTINCTION  OF  MEATS.  AND  OF  TRADITIONa 

VI.  OF  MONASTIC  VOWS. 

VII.  OF  ECCLESIASTICAL  POWER 
EPILOGUE. 


THE  AUGSBURG  CONFESSION. 

DELIVERED    TO    THE     EMPEROR    CHARLES    V.,    AT    THE 
DIET   OF   AUGSBURG,   A.  D.   1530. 


[This  Translation  is  made  from  the  Latin  Editio  Princeps  of  1530-31,  the 
authority  of  which,  equally  with  that  of  the  German  Editio  Princeps,  surpasses 
all  other  known  Editions.  It  has  been  carefully  prepared  by  a  Joint  Committee 
of  The  General  Council,  The  General  Synod,  The  United  Synod  of  the  South, 
and  the  Joint  Synod  of  Ohio,  as  a  Common  Standard  of  The  Augsburg  Con- 
fession in  English.  The  words  in  brackets  are  inserted  from  the  German  Editio 
Priiirej).-<.^ 


PREFACE. 


«K         Most    Invincible    Emperor,    Caesar    Augustus,    most  i 
Clement  Lord  : 
Inasmuch  as  Your  Imperial  Majesty  has  summoned  a  Diet 
of   the   Empire  here  at  Augsburg  to  deliberate  concerning 
measures  against  the  Turk,  that  most  atrocious,  hereditary  and 
ancient  enemy  of  the  Christian  name  and  religion,  in  what  way 
effectually  to  withstand   his  furor  and  assaults  by  strong  and 
lasting  military  provision  ;  and  then  also  concerning  dissen-  2 
sions  in  the  matter  of  our  holy  religion  and  Christian  Faith, 
that  in  this  matter  of  religion  the  opinions  and  judgments  of 
parties  might  be  heard  in  each  other's  presence,  and  considered 
and  weighed  among  ourselves  in  charity,  leniency  and  mutual  3 
kindness,  to  the  end  that  the  things  in  the  Scriptures  which  on 
cither  side  have  been  differently  interpreted  or  misunderstood, 
being  corrected  and  laid  aside,  these  matters  may  be  settled 
and  brought  back  to  one  perfect  truth  and  Christian  concord, 
that  for  the  future  one  pure  and  true  religion  may  be  embraced  4 
and  maintained  by  us,  that  as  we  all  serve  and  do  battle  under 
one  Christ,  so  we  may  be  able  also  to  live  in  unity  and  con- 
cord in  the  one  Christian  Church.     And  inasmuch  as  we,  the  5 
undersigned  Electors  and  Princes,  with  others  joined  with  us, 
have  been  called  to  the  aforesaid  Diet,  the  same  as  the  other 
5  33 


34  Tin-;  Ai'<;snrR<;  confession*. 

Electors,  Princes  and  Estates,  in  obedient  compliance  with  the 
Imperial  mandate  we  have  conic  to  Augsburg,  and,  what  we 
do  not  mean  to  say  as  boasting,  we  were  among  the  first  to  be 
here. 

Since  then  Your  Imperial  Majesty  caused  to  be  proposed  t<>6 
the  Electors,  Princes  and  other  Estates  of  the  Empire,  also 
here  at  Augsburg  at  the  very  beginning  of  this  Diet,  among 
other  things,  that,  by  virtue  of  the  Imperial  Edict,  the  several 
Estates  of  the  Empire  should  present  their  opinions  and  judg- 
ments in  the  German  and  Latin  languages,  after  due  delibera-7 
tion,  answer  was  given  to  Your  Imperial  Majesty,  on  the 
ensuing  Wednesday,  that  on  the  next  Friday  the  Articles  of 
our  Confession  for  our  part  would  be  presented. 

Wherefore,  in  obedience  to  Your  Imperial  Majesty's  wishes,  8 
we  offer,  in  this  matter  of  religion,  the  Confession  of  our 
preachers  and  of  ourselves,  showing  what  manner  of  doctrine 
„fi  from  the  Holy  Scriptures  and  the  pure  AVord  of  God  has 
been  up  to  this  time  set  forth  in  our  lands,  dukedoms, 
dominions  and  cities,  and  taught  in  our  churches.  And  if  the  9 
other  Electors,  Princes  and  Estates  of  the  Empire  will  present 
similar  writings,  to  wit,  in  Latin  and  German,  according  to  the 
said  Imperial  proposition,  giving  their  opinions  in  this  matter 
of  religion,  here  before  Your  Imperial  Majesty,  our  most  clem-  10 
ent  Lord,  we,  with  the  Princes  and  friends  aforesaid,  are  pre- 
pared to  confer  amicably  concerning  all  possible  ways  and 
means,  as  far  as  may  be  honorably  done,  that  we  may  come 
together,  and,  the  matter  between  us  on  both  sides  being  peace- 
fully discussed  without  offensive  strife,  the  dissension,  by  God's 
help,  may  be  done  away  and  brought  back  to  one  true  accord- 
ant religion  ;  for  as  we  all  serve  and  do  battle  under  one  1 1 
Christ,  wTe  ought  to  confess  the  one  Christ,  and  so,  after  the 
tenor  of  Your  Imperial  Majesty's  Edict,  everything  be  con- 
ducted according  to  the  truth  of  God,  which,  with  most  fervent 
prayers,  wTe  entreat  of  God. 

But,  with  regard  to  the  other  Electors,  Princes  and  Estates,  12 
if  they  hold  that  this  treatment  of  the  matter  of  religion  after 
the  manner  which  Your  Imperial  Majesty  has  so  wisely  brought 
forward,  namely,  with  such  mutual  presentation  of  writings  and 
calm  conferring  together  among  ourselves,  should  not  proceed, 
or  be  unfruitful  in  results ;  we,  at  least,  leave  behind  the  clear  13 
testimony  that  we  decline  or  refuse  nothing  whatever,  allowed 
of  God  and  a  good  conscience,  which  may  tend  to  bring  about 
Christian  concord ;  as  also  Your  Imperial   Majesty  and   the  14 
other  Electors  and  Estates  of  the  Empire,  and  all  who  are 
moved  by  sincere  love  and   zeal  for  religion,  and  who  will 
give   an   impartial   hearing   to   this    matter,  will   graciously 


THE  AUGSBURG   CONFESSION.  35 

perceive  and  more  and  more  understand  from  this  our  Con- 
fession. 

Your  Imperial  Majesty  also,  not  only  once  but  often,  15 
graciously  signified  to  the  Electors,  Princes  and  Estates  of  the 
Empire,  and  at  the  Diet  of  Spires  held  A.  D.  1526,  according 
to  the  form  of  Your  Imperial  instruction  and  commission 
given  and  prescribed,  caused  it  to  be  stated  and  publicly  pro- 
claimed, that  Your  Majesty,  in  dealing  with  this  matter  of  16 
o«  religion,  for  certain  reasons  which  were  alleged  in  Yrour 
Majesty's  name,  was  not  willing  to  decide  and  could  not 
determine  anything,  but  that  Yrour  Majesty  would  diligently 
use  Yrour  Majesty's  office  with  the  Roman  Pontiff  for  the  con- 
vening of  a  General  Council,  as  the  same  was  publicly  set  forth  17 
at  greater  length  over  a  year  ago  at  the  last  Diet  which  met 
at  Spires.  There  Your  Imperial  Majesty,  through  his  High-  18 
ness  Ferdinand,  King  of  Bohemia  and  Hungary,  our  friend 
and  clement  Lord,  as  well  as  through  the  Orator  and  Imperial 
Commissioners,  caused  this,  among  other  things,  to  be  pro- 
claimed :  that  Your  Imperial  Majesty  had  known  of  and  pon- 
dered the  resolution  of  Your  Majesty's  Representative  in  the 
Empire,  and  of  the  President  and  Imperial  Counsellors,  and 
the  Legates  from  other  Estates  convened  at  Ratisbon,  concern- 
ing the  calling  of  a  Council,  and  that  this  also  was  adjudged  19 
by  Your  Imperial  Majesty  to  be  of  advantage ;  and  because 
the  matters  to  be  adjusted  between  Your  Imperial  Majesty 
and  the  Roman  Pontiff  were  nearing  agreement  and  Christian 
reconciliation,  Your  Imperial  Majesty  did  not  doubt  that  the* 
Roman  Pontiff  could  be  induced  to  hold  a  General  Council ; 
therefore  Your  Imperial  Majesty  himself  signified  that  he  2o 
would  endeavor  to  secure  the  Chief  Pontiff's  consent  together 
with  Your  Imperial  Majesty  to  convene  such  General  Council, 
and  that  letters  to  that  effect  would  be  publicly  issued  with  all 
possible  expedition. 

In  the  event,  therefore,  that  the  differences  between  us  and2i 
the  other  parties  in  the  matter  of  religion  cannot  be  amicably 
and  in  charity  settled  here  before  Yrour  Imperial  Majesty,  we 
offer  this  in  all  obedience,  abundantly  prepared  to  join  issue 
and  to  defend  the  cause  in  such  a  general,  free,  Christian  Coun- 
cil, for  the  convening  of  which  there  has  always  been  accordant 
action  and  agreement  of  votes  in  all  the  Imperial  Diets  held 
during  Your   Majesty's  reign,  on  the  part  of  the  Electors, 
Princes  and  other  Estates  of  the  Empire.     To  this  General  22 
Council,  and  at  the  same  time  to  Your  Imperial  Majesty,  we 
have  made  appeal  in  this  greatest  and  gravest  of  matters  even 
before  this  in  due  manner  and  form  of  law.     To  this  appeal,  23 
both  to  Your  Imperial  Majesty  and  to  a  Council,  we  still  adhere, 


3G  THE  AUGSBURG   CONFESSION. 

neither  do  we  intend,  nor  would  it  be  possible  for  us,  to  relin- 
quish it  by  this  or  any  other  document,  unless  the  matter 
between  us  and  the  other  side,  according  to  the  tenor  of  the 

latest  Imperial  citation,  can  be  amicably  and  charitably  settled 
and  brought  to  Christian  concord,  of  which  this  also  is  our 
solemn  and  public  testimony.  24 


THE  AUGSBURG  CONFESSION.  37 


I. 

38  CHIEF  ARTICLES   OF   FAITH. 

Article  I. 

Our  Churches,  with  common  consent,  do  teach,  that  the  i 
decree  of  the  Council   of  Nicsea  concerning  the  Unity  of  the 
Divine  Essence  and  concerning  the  Three  Persons,  is  true  and 
to  be  believed  without  any  doubting ;  that  is  to  say,  there  is  2 
one  Divine  Essence  which  is  called  and  which  is  God  :  eternal, 
without  body,  without  parts,  of  infinite  power,  wisdom  and 
goodness,  the  Maker  and  Preserver  of  all  things,  visible  and 
invisible ;  and  yet  that  there  are  three  Persons,  of  the  same  3 
essence  and  power,  who  also  are  co-eternal,  the  Father,  the  Son 
and  the  Holy  Ghost,     And  the  term  "  person  "  they  use  as  the  4 
Fathers   have   used   it,  to  signify,  not  a   part  or  quality  in 
another,  but  that  which  subsists  of  itself. 

They  condemn  all  heresies  which  have  sprung  up  against  this  5 
article,  as  the  Manichseans  who  assumed  two  principles  [gods], 
one  Good,  and  the  other  Evil ;  also  the  Valentinians,  Arians, 
Eunomians,  Mohammedans,  and  all  such.  They  condemn  also  6 
the  Samosatenes,  old  and  new,  who  contending  that  there  is 
but  one  Person,  sophistically  and  impiously  argue  that  the 
Word  and  the  Holy  Ghost  are  not  distinct  Persons,  but  that 
"  Word  "  signifies  a  spoken  word,  and  "  Spirit "  [Ghost]  signi- 
fies motion  created  in  things. 

Article  II. 

Also  they  teach,  that  since  the  Fall  of  Adam,  all  men  begotten  1 
according  to  nature,  are  born  with  sin,  that  is,  without  the  fear 
of  God,  without  trust  in  God,  and  with  concupiscence  ;  and  that  2 
this  disease,  or  vice  of  origin,  is  truly  sin,  even  now  condemning 
and  bringing  eternal  death  upon  those  not  born  again  through 
baptism  and  the  Holy  Ghost. 

They  condemn  the  Pelagians  and  others,  who  deny  that  the  3 
«q     vice  of  origin  is  sin,  and  who,  to  obscure  the  glory  of 
Christ's  merit  and  benefits,  argue  that  man  can   be  justi- 
fied before  God  by  his  own  strength  and  reason. 


38  THE  AUGSBURG   CONFESSION 


Article  III. 

Also  they  teach,  that  the  Word,  that  is,  the  Son  of  God,  did  i 
take  man's  nature  in  the  womb  of  the  blessed  Virgin  Mary,  so  2 
that  there  are  Two  Natures,  the  divine  and  the  human,  insep- 
arably conjoined  in  one  Person,  one  Christ, true  God  and  true 
man,  who  was  born  of  the  Virgin   Mary,  truly  suffered,  was 
crucified,  dead  and  buried,  that  lie  might  reconcile  the  Father 
unto  ns,  and  he  a  sacrifice,  not  only  for  original  guilt,  but  for  all  3 
actual  sins  of  men.      I  Ie  also  descended  into  hell,  and  truly  rose  4 
again  the  third  day  ;   afterward  he  ascended  into  Heaven,  that 
he  might  sit  on  the  right  hand  of  the  Father,  and  forever  reign, 
and  have  dominion  over  all  creatures,  and   sanctify  them   that 

■r 

believe  in  Him,  by  sending  the  Holy  Ghost  into  their  hearts,  to  5 
rule,  comfort  and  quicken  them,  and  to  defend   them  against 
the  devil  and  the  power  of  sin.     The  same  Christ  shall  openly  6 
come  again  to  judge  the  quick  and  the  dead,  etc.,  according  to 
the  Apostles'  Creed. 


Article  IV. 

Also  they  teach,  that  men  cannot  be  Justified  before  God  by  1 
their  own  strength,  merits  or  works,  but  are  freely  justified  for 
Christ's  sake  through  faith,  when  they  believe  that  they  are  re-  2 
ceived  into  favor  and  that  their  sins  are  forgiven  for  Christ's 
sake,  who,  by  His  death,  hath  made  satisfaction  for  our  sins. 
This  faith  God  imputes  for  righteousness  in  his  sight.  Rom.  3 
3  and  4. 


Article  V. 

That   we    may  obtain   this  faith,    the  Office    of  Teaching  1 
the  Gospel  and  administering  the  Sacraments  was  instituted. 
For  through  the  Word   and   Sacraments  as   through  instru-  2 
nients,  the   Holy   Ghost  is  given,   who  worketh  faith   where 
and  when  it  pleaseth  God   in  them  that  hear  the  Gospel,  to 
wit,  that  God,  not  for  our  own  merits,  but  for  Christ's  sake,  3 
justified  those  who  believe  that  they  are  received  into  favor 
for  Christ's  sake. 

They  condemn  the  Anabaptists  and  others,  who  think  that  4 
,ft     the  Holy  Ghost  conieth  to  men  without  the.external  Word, 
through  their  own  preparations  and  works. 


THE  AUGSBURG  CONFESSION.  39 


Article  VI. 


Also  they  teach,  that  this  Faith  is  bound  to  bring  forth  i 
Good  Fruits,  and  that  it  is  necessary  to  do  good  works  com- 
manded by  God,  because  of  God's  will,  but  not  that  we  should 
rely  on  those  works  to   merit  justification   before  God.     For  2 
remission  of  sins  and  justification  are  apprehended  by  faith,  as 
also  the  voice  of  Christ  attests:   "When  ye  shall  have  done 
all  these  things,  say  :  We  are  unprofitable  servants"  [Luke 
17  :  10].     The  same  is  also    taught    by  the    Fathers.      For  3 
Ambrose  says  :  "  It  is  ordained  of  God  that  he  who  believes 
in  Christ,  is  saved ;  freely  receiving  remission  of  sins,  without 
works,  by  faith  alone." 

Article  VII. 

Also  they  teach,  that  One  holy  Church  is  to  continue  for  ever.  1 
The  Church  is  the  congregation  of  saints,  in  which  the  Gospel 
is  rightly  taught  and  the  Sacraments  rightly  administered.  And  2 
to  the  true  unity  of  the  Church,  it  is  enough  to  agree  concern- 
ing the  doctrine  of  the  Gospel  and  the  administration  of  the 
Sacraments.     Nor  is  it  necessary  that  human  traditions,  rites,  3 
or  ceremonies,  instituted  by  men,  should  be  everywhere  alike. 
As  Paul  says:  "One  faith,  one  baptism,  one  God  and  Father 4 
of  all,"  etc.   [Eph.  4  :  5,  6]. 

Article  VIII. 

Although  the  Church  properly  is  the  Congregation  of  Saints  1 
and  true  believers,  nevertheless,  since,  in  this  life,  many  hypo- 
crites and  evil  persons  are  mingled  therewith,  it  is  lawful  to 
use  the  Sacraments,  which  are  administered  by  evil  men  ; 
according  to  the  saying  of  Christ :  "  The  Scribes  and  the 
Pharisees  sit  in  Moses'  seat,"  etc.  [Matt.  23:2].  Both  the  2 
Sacraments  and  Word  are  effectual  by  reason  of  the  institu- 
tion and  commandment  of  Christ,  notwithstanding  they  be 
administered  by  evil  men. 

They  condemn  the  Donatists,  and  such  like,  who  denied  it  3 
to  be  lawful  to  use  the  ministry  of  evil  men  in  the  Church, 
and  who  thought  the  ministry  of  evil  men  to  be  unprofitable 
and  of  none  effect. 

Article  IX. 

Of  Baptism,  they  teach,  that  it  is  necessary  to  salvation,  1 
-,      and  that  through  Baptism  is  offered  the  grace  of  God ; 

and  that  children   are  to  be  baptized,  who,  being  offered  2 
to  God  through  Baptism,  are  received  into  His  grace. 


40  THE  AUGSBURG   CONFESSION. 

They  condemn  the  Anabaptists,  who  allow  not  the  Baptism 3 
of  children,  and  say  that  children  are  saved  without  Baptism. 


Article  X. 

Of  the  Supper  of  the   Lord,  they  teach,  thai   the  Body  ami  1 
Blood  of  Christ  are  truly  present,  and  are  distributed  to  those 

who  eat  in  the  Supper  of  the   Lord;  and  they  disapprove  of  2 
those  that  teach  otherwise. 


Article  XI. 

Of  Confession,  they  teach,  that  Private  Absolution  ought  to  1 
be  retained  in  the  churches,  although  in  confession  an  enumer- 
ation of  all  sins  is  not  necessary.      For  it  is  impossible,  accord-  2 
ing  to  the  Psalm  :  "  Who  can   understand  his  errors?"  [Ps. 
19:  12]. 

Article  XII. 

Of  Repentance,  they  teach,  that  for  those  that  have  fallen  1 
after  Baptism,  there  is  remission  of  sins  whenever  they  arc  eon- 
verted;  and  that  the  Church  ought  to  impart  absolution  to  those  2 
thus  returning  to  repentance. 

Now  repentance  consists  properly  of  these  two  parts  :  One  is  3 
contrition,  that  is,  terrors  smiting  the  conscience  through  the  4 
knowledge  of  sin  ;  the  other  is  faith,  which,  born  of  the  Gospel,  5 
or  of  absolution,  believes  that,  for  Christ's  sake,  sins  are  for- 
given, comforts  the  conscience,  and  delivers  it  from  terrors. 
Then  good  works  are  bound  to  follow,  which  are  the  fruits  of  6 
repentance. 

They  condemn  the  Anabaptists,  who  deny  that  those  once  7 
justified  can  lose  the  Holy  Ghost.     Also  those  who  contend  8 
that  some  may  attain  to  such  perfection  in  this  life  that  they 
cannot  sin.     The  Novatians  also  are  condemned,  who  would  9 
not  absolve  such  as  had   fallen   after    Baptism,  though   they 
returned  to  repentance.     They  also  are  rejected  who  do  not  10 
teach  that  remission  of  sins  cometh  through  faith,  but  command 
us  to  merit  grace  through  satisfactions  of  our  own. 


Article  XIII. 

Of  the  Use  of  the  Sacraments,  they  teach,  that  the  Sacra- 1 
ments  were  ordained,  not  only  to  be  marks  of  profession  among 


THE  AUGSBURG   CONFESSION.  41 

men,  but  rather  to  be  signs  and  testimonies  of  the  will  of  God 
toward  us,  instituted  to  awaken  and  confirm  faith  in  those  who 
.*     use  them.     Wherefore   we  must  so  use  the   Sacraments 2 

that  faith  be  added  to   believe  the  promises   which  are 
offered  and  set  forth  through  the  Sacraments. 

They  therefore  condemn  those  who  teach  that  the  Sacraments  3 
justify  by  the  outward  act,  and  do  not  teach  that,  in  the  use  of 
the  Sacraments,  faith  which  believes  that  sins  are  forgiven,  is 
required. 

Article  XIY. 

Of  Ecclesiastical  Order,  they  teach,  that  no  one  should  pub- 
licly teach  in  the  Church  or  administer  the  Sacraments,  unless 
he  be  regularly  called. 


Article  XV. 

Of  Rites  and  Usages  in  the  Church,  they  teach,  that  those  1 
ought  to  be  observed  which  may  be  observed  without  sin,  and 
which  are  profitable  unto  tranquillity  and  good  order  in  the 
Church,  as  particular  holydays,  festivals,  and  the  like. 

Nevertheless,  concerning  such  things,  let  men  be  admonished  2 
that  consciences  are  not  to  be  burdened,  as  though  such  ob- 
servance was  necessary  to  salvation.     They  are  admonished  3 
also  that  human   traditions   instituted  to  propitiate   God,  to 
merit  grace  and  to  make  satisfaction  for  sins,  are  opposed  to 
the  Gospel  and  the  doctrine  of  faith.     Wherefore  vows  and  4 
traditions  concerning  meats  and  days,  etc.,  instituted  to  merit 
grace  and  to  make  satisfaction  for  sins,  are  useless  and  con- 
trary to  the  Gospel. 

Article  XVI. 

Of  Civil  Affairs,  they  teach,  that  lawful  civil  ordinances  are  1 
good  works  of  God,  and  that  it  is  right  for  Christians  to  bear  2 
civil  office,  to  sit  as  judges,  to  determine  matters  by  the  Im- 
perial and  other  existing  laws,  to  award  just  punishments,  to 
engage  in  just  wars,  to  serve  as  soldiers,  to  make  legal  con- 
tracts, to  hold  property,  to  make  oath  when  required  by  the 
magistrates,  to  marry,  to  be  given  in  marriage. 

They  condemn  the  Anabaptists  who  forbid  these  civil  offices  3 
to  Christians.     They  condemn  also  those  who  do  not  place  the  4 
perfection  of  the  Gospel  in  the  fear  of  God  and  in  faith,  but 
in  forsaking  civil  offices;  for  the  Gospel   teaches  an  eternal 

6 


42  THE   AUGSBURG   CONFESSION. 

righteousness  <>f  the  heart.     Meanwhile,  it  does  not  destroy  q 
the  State  or  the  family,  but  especially  requires  their  preserva- 
tion as  ordinances  of  God,  and  in  such  ordinances  the  exercise 
of  charity.     Therefore,  ( Jhristians  are  necessarily  bound  to  obey  6 
their  own  magistrates  and  laws,  save  only  when  commanded 
to  sin,  for  then  they  ought  to  obey  God  rather  than  men  [Acts  7 
5  :  :><>]. 

Article  XVII. 

.<>         Also   they  teach,  that,  at  the  Consummation  of  the  1 
World,  Christ  shall  appear  for  judgment,  and  shall  raise  2 
up  all  the  dead  ;  he  shall  give  to  the  godly  and  elect  eternal 
life  and  everlasting  joys,  but  ungodly  men  and  the  devils  he  3 
shall  condemn  to  be  tormented  without  end. 

They  condemn  the  Anabaptists  who  think  that  there  will  4 
be  an  end  to  the  punishments  of  condemned  men  and  devils. 
They  condemn  also  others,   who   are   now  spreading  certain  5 
Jewish  opinions  that,  before  the  resurrection  of  the  dead,  the 
godly  shall  take  possession  of  the  kingdom  of  the  world,  the 
ungodly  being  everywhere  suppressed  [exterminated]. 


Article  XVIII. 

Of  the  Freedom  of  the  Will,  they  teach,  that  man's  will  has  1 
some  liberty  for  the  attainment  of  civil  righteousness,  and  for 
the  choice  of  things  subject  to  reason.     Nevertheless,  it  has  no  2 
power,  without  the  Holy  Ghost,  to  work  the  righteousness  of 
God,  that  is,  spiritual  righteousness  ;  since  the  natural  man 
receiveth  not  the  things  of  the  Spirit  of  God  [1  Cor.  2  :  14]  ; 
but  this  righteousness  is  wrought  in  the  heart  when  the  Holy  3 
Ghost  is  received  through  the  Word.     These  things  are  said  4 
in  as  many  words  by  Augustine  in  his  Hypognosticon,  book 
iii.  :  "  We  grant  that  all  men  have  a  certain  freedom  of  wTill 
in  judging  according  to  [natural]  reason  ;  not  such  freedom, 
however,  whereby  it  is  capable,  without  God,  either  to  begin, 
•or  much  less  to  complete  aught  in  things  pertaining  to  God, 
but  only  in  works  of  this  life,  whether  good  or  evil.     'Good/  5 
I  call  those  works  which  spring  from  the  good  in  Nature, 
that  is,  to  have  a  will  to  labor  in  the  field,  to  eat  and  drink, 
to  have  a  friend,  to  clothe  oneself,  to  build  a  house,  to  marry, 
to  keep  cattle,  to  learn  divers  useful  arts,  or  whatsoever  good 
pertains  to  this  life,  none  of  which  things  are  without  de-6 
pendence  on  the  providence  of  God  ;  yea,  of  Him  and  through 
Him  they  are  and  have  their  beginning.     '  Evil/  I  call  such  7 


THE   AUGSBURG   CONFESSION.  43 

works  as  to  have  a  will  to  worship  an  idol,  to  commit  mur- 
der," etc. 

They  condemn   the  Pelagians  and  others  who  teach  that,  8 
without   the  Holy  Ghost,  by  the  power  of  nature  alone,  we 
are  able  to  love  God  above  all  things  ;  also  to  do  the  com- 
mandments of  God  as  touching  "the  substance  of  the  act." 
AA      For,  although  nature  is  able  in  some  sort  to  do  the  out- 9 

ward  work  (for  it  is  able  to  keep  the  hands  from  theft 
and  murder),  yet  it  cannot  work  the  inward  motions,  such 
as  the  fear  of  God,  trust  in  God,  chastity,  patience,  etc. 


Article  XIX. 

Of  the  Cause  of  Sin,  they  teach,  that  although  God  doth 
create  and  preserve  nature,  yet  the  cause  of  sin  is  the  will 
of  the  wicked,  that  is,  of  the  devil  and  ungodly  men  ;  which 
will,  unaided  of  God,  turns  itself  from  God,  as  Christ  says 
[John  8  :  44]  :  "  When  he  speaketh  a  lie,  he  speaketh  of  his 
own." 

Article  XX. 

Our  teachers  are  falsely  accused  of  forbidding  Good  Works.  1 
For  their  published  writings  on  the  Ten  Commandments,  and  2 
others  of  like  import,  bear  witness  that  they  have  taught  to 
good  purpose  concerning  all  estates  and  duties  of  life,  as  to 
what  estates  of  life  and  what  works  in  every  calling  be  pleas- 
ing to   God.     Concerning   these   things  preachers   heretofore  3 
taught  but  little,  and  urged  only  childish  and  needless  works, 
as  particular  holydays,  particular  fasts,  brotherhoods,  pilgrim- 
ages, services  in  honor  of  saints,  the  use  of  rosaries,  monasti- 
cism,  and  such  like.     Since  our  adversaries  have  been  admon-4 
ished  of  these  things  they  are  now  unlearning  them,  and  do 
not  preach  these  unprofitable  works  as   heretofore.     Besides  5 
they  begin  to  mention  faith,  of  which  there  was  heretofore 
marvellous  silence.     They  teach  that  we  are  justified  not  by  6 
works  only,  but  they  conjoin  faith  and  works,  and  say  that  we 
arc  justified  by  faith  and  works.     This  doctrine  is  more  toler- 7 
able  than  the  former  one,  and   can   afford  more  consolation 
than  their  old  doctrine. 

Forasmuch,   therefore,    as    the    doctrine    concerning    faith,  8 
which  ought  to  be  the  chief  one  in  the  church,  has  lain  so  long 
unknown,  as  all  must  needs  grant  that  there  was  the  deepest 
silence  in  their  sermons  concerning  the  righteousness  of  faith, 
while  only  the  doctrine  of  works  was  treated  in  the  churches. 


44  THE  AUGSBURG   CONFESSION. 

our  teachers  have  instructed  tin*  churches  concerning  faith  as 

follows  : 

First,  thai  our  works  cannot  reconcile  (»<»<!  <>r  merit  for-9 
giveness  of  sins,  grace  and  justification,  but  thai  we  obtain  this 
only  by  faith,  when  we  believe  that  we  arc  received  into  favor 
for  Christ's  sake,  who  alone  has  been  sel  forth  the  Mediator 
and  Propitiation  [1  Tim.  2  :  5~L  in  order  that  the  Father  may 
be  reconciled  through  Rim.  Whoever,  therefore,  trusts  thai 
by  works  he  merits  grace,  despises  the  merit  and  grace  of 
.-     Christ,    and    seeks    a   way   to    ( rod    without    Christ,  by  10 

human  strength,  although  Christ  has  said  of  himself:  "I 
am  the  Way,  the  Truth  and  the  Life"  [John  14  :  6]. 

This   doctrine    concerning  faith  is  everywhere   treated    by  11 
Paid  [Eph.  2  :  8]  :  "  By  grace  are  ye  saved  through  faith;  and 
that  not  of  yourselves;  it  is  the  gift  of  God,  not  of  works," 
etc. 

And  lest  anyone  should  craftily  say  that  a  new  interprets-  12 
tion  of  Paul  has  been  devised  by  us,  this  entire  matter  is  sup- 
ported by  the  testimonies  of  the  Fathers.     For  Augustine,  in  13 
many  volumes,  defends  grace  and  the  righteousness  of  faith, 
over  against  the  merits  of  works.     And  Ambrose,  in  his  De  14 
Vocatione  Gentium,  and  elsewhere,  teaches  to  like  effect.     For 
in  his  De  Vocatione  Gentium  he  says  as  follows :"  Redemption 
by  the  Blood  of  Christ  would  become  of  little  value,  neither 
would  the  pre-eminence  of  man's  works  be  superseded  by  the 
mercy  of  God,  if  justification,  which  is  wrought  through  grace, 
were  due  to  the  merits  going  before,  so  as  to  be,  not  the  free 
gift  of  a  donor,  but  the  reward  due  to  the  laborer." 

But,  although   this   doctrine    is    despised  by  the  inexperi-15 
enced,  nevertheless  God-fearing  and  anxious  consciences  find 
by  experience  that  it  brings  the  greatest  consolation,  because 
consciences  cannot  be  pacified  through  any  works,  but  only  by 
faith,  when  they  are  sure  that,  for  Christ's  sake,  they  have  a 
gracious  God.     As  Paul  teaches  [Rom.  5:1]  :  "Being  justi- 16 
fied  by  faith,  we  have  peace  with  God."     This  whole  doctrine  17 
is  to  be  referred  to  that  conflict  of  the  terrified  conscience ; 
neither  can  it  be  understood  apart  from  that  conflict.     There-  18 
fore  inexperienced  and  profane  men  judge  ill  concerning  this 
matter,  who  dream  that  Christian  righteousness  is  nothing  but 
the  civil  righteousnese  of  natural  reason. 

Heretofore  consciences  were  plagued  with  the  doctrine  of  19 
works,  nor  did  they  hear  any  consolation   from  the  Gospel. 
Some  persons  were  driven  by  conscience  into  the  desert,  into  20 
monasteries,  hoping  there  to  merit  grace  by  a  monastic  life. 
Some  also  devised  other  works  whereby  to  merit  grace  and  21 
make   satisfaction  for  sins.     There  was   very   great   need   to  22 


THE  AUGSBURG    CONFESSION.  45 

treat  of  and  renew  this  doctrine  of  faith  in  Christ,  to  the  end 
that  anxious  consciences  should  not  be  without  consolation, 
but  that  they  might  know  that  grace  and  forgiveness  of  sins 
and  justification  are  apprehended  by  faith  in  Christ. 

Men  are  also  admonished  that  here  the  term  "faith"  doth  23 
not  signify  merely  the  knowledge  of  the  history,  such  as  is  in 
the  ungodly  and  in  the  devil,  but  signifieth  a  faith  which  be- 
.„  lieves,  not  merely  the  history,  but  also  the  effect  of  the 
history — namely,  this  article  of  the  forgiveness  of  sins, 
to  wit,  that  we  have  grace,  righteousness,  and  forgiveness  of 
sins,  through  Christ. 

Now  he  that  knoweth  that  he  has  a  Father  reconciled  to  24 
him  through  Christ,  since  he  truly  knows   God,  knows  also 
that  God  careth  for  him,  and  calls  upon  God  ;  in  a  word,  he 
is  not  without  God,  as  the  heathen.     For  devils  and  the  un-  25 
godly  are  not  able  to  believe  this  article  of  the  forgiveness  of 
sins.     Hence,   they   hate  God  as   an   enemy;    call   not    upon 
Him ;  and  expect  no  good  from  Him.    Augustine  also  admon-  26 
ishes  his  readers  concerning  the  word  "  faith/'  and  teaches  that 
the  term  "faith"  is  accepted  in  the  Scriptures,  not  for  knowl- 
edge such  as  is  in  the  ungodly,  but  for  confidence  which  con- 
soles and  encourages  the  terrified  mind. 

Furthermore,  it  is  taught  on  our  part,  that  it  is  necessary  to  27 
do  good  works,  not  that  we   should  trust  to  merit  grace  by 
them,  but  because  it  is  the  will  of  God.     It  is  only  by  faith  28 
that  forgiveness    of  sins    and  grace  are  apprehended.     And  29 
because  through  faith  the  Holy  Ghost  is  received,  hearts  are 
renewed  and  endowed  with  new  affections,  so  as  to  be  able  to 
bring  forth  good  works.     For  Ambrose  says  :  "  Faith  is  the  30 
mother  of  a  good  will  and  right  doing."     For  man's  powers  31 
without  the  Holy  Ghost  are  full  of  ungodly  affections,  and 
are  too  weak  to  do  works  which  are  good  in  God's  sight.     Be- 32 
sides,  they  are  in  the  power  of  the  devil,  who  impels  men  to 
divers  sins,  to  ungodly  opinions,   to  open  crimes.     This  we  33 
may  see  in  the  philosophers,  who,  although  they  endeavored 
to  live  an  honest  life,  could  not  succeed,  but  were  defiled  with 
many  open  crimes.     Such  is  the  feebleness  of  man,  when  he  34 
is  without  faith   and  without  the   Holy  Ghost,  and  governs 
himself  only  by  human  strength. 

Hence  it  may  be  readily  seen  that  this  doctrine  is  not  to  be  35 
charged  with  prohibiting  good  works,  but  rather  the  more  to 
be  commended,  because  it  shows  how  we  are  enabled  to  do 
good  works.      For  without  faith,  human  nature  can  in  no  wise  36 
do  the  works  of  the  First  or  of  the  Second  Commandment. 
Without  faith,  it  does  not  call  upon  God,  nor  expect  anything  37 
from  Him,  nor  bear  the  cross ;  but  seeks  and  trusts  in  man's 


46  THE  AUGSBURG   CONFESSION. 

help.  And  thus,  when  there  is  do  faith  and  trust  in  God,  all  38 
manner  of  lusts  and  human  devices  rule  in  the  heart.  Where- 39 
fore  Christ  said  [John  15  :  5]  :  kk  Without  me  ye  can  do  noth-40 

nig,"  and  the  Church  sings  : 

"  Without  Thy  power  <1  i \ine 
In  man  there  nothing  is. 
Naught  but  what  is  harmful." 

Article  XXI. 

d7  Of  the  Worship  of  Saints,  they  teach,  that  the  memory  1 

of  saints  may  be  set  before   us,  that  we  may  follow  their 
faith  and  good   works,  according  to  our  calling,  as  the  Em- 
peror may  follow  the  example  of  David  in   making  war  to 
drive  away  the  Turk  from  his  country.      For  both  are  kings. 
But  the  Scripture  teaches  not  the  invocation  of  saints,  or  to  2 
ask  help  of  saints,  since  it  sets  before  us  Christ,  as  the  only 
Mediator,  Propitiation,  High-Priest  and  Intercessor.     He   is  3 
to  be  prayed  to,  and   hath   promised   that  He  will  hear  our 
prayer;  and  this  worship  He  approves  above  all,  to  wit,  that 
in  all  afflictions  He  be  called  upon  [1  John  2:1]:  "If  any  4 
man  sin,  we  have  an  Advocate  with  the  Father,"  etc. 


This  is  about  the  Sum  of  our  Doctrine,  in  which,  as  can  be  1 
seen,  there  is  nothing  that  varies  from  the  Scriptures,  or  from 
the  Church  Catholic,  or  from  the  Church  of  Rome  as  known 
from    its  writers.     This   being   the   case,  they  judge  harshly 
who  insist  that  our  teachers   be   regarded  as  heretics.     The  2 
disagreement,  however,  is  on  certain  Abuses,  which  have  crept 
into   the   Church  without   rightful   authority.     And  even   in 
these,  if  there  were  some  difference,  there  should  be  proper 
lenity  on  the  part  of  bishops  to  bear  with  us  by  reason  of  the 
Confession  which  we  have  now  drawn  up ;  because  even  the 
Canons  are  not  so  severe  as  to  demand  the  same  rites  every- 
where, neither,  at   any  time,  have   the   rites  of  all   churches 
been  the  same;  although,  among  us,  in  large  part,  the  ancient  3 
rites  are  diligently  observed.     For  it  is  a  false  and  malicious  4 
charge  that  all  the  ceremonies,  all  the  things  instituted  of  old, 
are  abolished  in  our  churches.     But  it  has  been  a  common  5 
complaint  that  some  Abuses  were  connected  with  the  ordinary 
rites.     These,  inasmuch  as  they  could  not  be  approved  with  a 
good  conscience,  have  been  to  some  extent  corrected. 


THE  AUGSBURG  CONFESSION.  47 


II. 

48   ARTICLES,  IX  WHICH  ARE  REVIEWED  THE 
ABUSES  WHICH  HAVE  BEEN  CORRECTED. 

Inasmuch  then  as  our  churches  dissent  in  no  article  of  the  i 
Faith  from  the  Church  Catholic,  but  omit  some  Abuses  which 
are  new,  and  which  have  been  erroneously  accepted  by  fault 
of  the  times,  contrary  to  the  intent  of  the  Canons,  we  pray 
that  Your  Imperial  Majesty  would  graciously  hear  both  what 
has  been  changed,  and  also  what  were  the  reasons,  in  order 
that  the  people   be   not  compelled  to   observe   those   abuses 
against  their  conscience.     Nor  should  Your  Imperial  Majesty  2 
believe   those,   who,    in   order  to   excite  the   hatred    of   men 
against   our   part,   disseminate   strange    slanders   among   our 
people.     Having  thus  excited  the  minds  of  good  men,  they  3 
have  first  given   occasion   to   this  controversy,  and   now  en- 
deavor, by  the  same  arts,  to  increase  the  discord.     For  Your  4 
Imperial    Majesty    will    undoubtedly  find   that    the    form   of 
doctrine  and  of  ceremonies  with  us,  is  not  so  intolerable  as 
these  ungodly  and   malicious  men   represent.     Furthermore,  5 
the  truth  cannot  be  gathered  from  common  rumors,  or  the 
revilings  of  our  enemies.     But  it  can  readily  be  judged  that  6 
nothing  would  serve  better  to  maintain  the  dignity  of  worship, 
and  to  nourish  reverence  and  pious  devotion  among  the  people 
than  that  the  ceremonies  be  rightly  observed  in  the  churches. 


Article  XXII. 

To  the  laity  are  given  Both  Kinds  in  the  Sacrament  of  the  1 
Lord's  Supper,  because  this  usage  has  the  commandment  of 
the  Lord  [in  Matt,  26:27]:  "  Drink  ye  all  of  it";  where  2 
Christ  has  manifestly  commanded  concerning  the  cup  that  all 
should  drink  ;  and  lest  any  man   should  craftily  say  that  this  3 
refers  only  to  priests,  Paul   [in  1  Cor.  11  :  27]   recites  an  ex- 
ample from  which  it  appears  that  the  whole  congregation  did 
use  both  kinds.     And  this  usage  has  long  remained  in  the  4 
Church,  nor  is  it  known  when,  or  by  whose  authority,  it  was 
changed ;  although  Cardinal  Cusanus  mentions  the  time  when 


48  THE   AUGSBURG   CONFESSION. 

it  was  approved.     Cyprian  in  sonic  places  testifies  that  the  5 
Blood   was  given   to  the  people.     The  same  is  testified  by 6 
Jerome,  who  says:   "The  priests  administer  the   Eucharist, 
and  distribute  the  Blood  of  Christ  to  the  people."     Indeed, 7 
Pope  Gelasius  commands  thai  the  sacrament   be  not  divided 
(Pisf.  ii.,  De  Con&ecrcUione,  Gap.  Gonvperimus).     Only  custom, 8 
not  so  ancient,  has  it  otherwise,     lint   it   is  evident   that  any 9 
custom  introduced  against  the  commandments  of  God  is  not 
dq     to   he   allowed,  as   the   Canons   witness  (Dist,  hi.,   ( fc/>. 

Veritate,  and  the  following  chapters).     But  this  custom  io 
has   been    received,  not  only  against   the   Scripture   but  also 
against  the  old  Canons  and  examples  of  the  Church.     There-  n 
fore  if  any  preferred  to  use  both  kinds  of  the  sacrament,  they 
ought  not  to  have  been  compelled  with  offence  to  their  con- 
sciences to  do  otherwise. 

And  because  the  division  of  the  sacrament  does  not  agree  12 
with  the  ordinance  of  Christ,  we  are  accustomed  to  omit  the 
procession,  which  hitherto  has  been  in  use. 


Article  XXIII. 

There  has  been  common  complaint  concerning  the  Exam-  1 
pies  of  Priests,  who  were  not  chaste.     For  that  reason  also,  2 
Pope  Pius  is  reported  to  have  said  that  there  were  certain 
reasons  why  marriage  was  taken  away  from  priests,  but  that 
there  were  far  weightier  ones  why  it  ought  to  be  given  back  ; 
for  so  Platina  writes.     Since,  therefore,  our  priests  were  desir-3 
ous  to   avoid   these  open   scandals   they  married   wives,  and 
taught  that   it   was  lawful   for  them  to  contract  matrimony. 
First,  because  Paul  says  [1  Cor.  7:2]:  "  To  avoid  fornication,  4 
let  every  man  have  his  own  wife."     Also  [9]  :  "  It  is  better 
to  marry  than   to   burn."     Secondly,  Christ  says  [Matt.  19:5 
11]  :  "All  men  cannot  receive  this  saying,"  where  he  teaches 
that  not  all  men  are  fit  to  lead  a  single  life;  for  God  created 
man  for  procreation  [Gen.  1  :  28].     Nor  is  it  in  man's  power, 6 
without  a  singular  gift  and  work  of  God,  to  alter  this  creation. 
Therefore  those  that  are  not  fit  to  lead  a  single  life  ought  to  7 
contract  matrimony.     For  no  man's  law,  no  vow,  can  annuls 
the  commandment  and  ordinance  of  God.     For  these  reasons  9 
the  priests  teach  that  it  is  lawful  for  them  to  marry  wives. 
It  is  also  evident  that  in  the  ancient  Church  priests  were  mar-  10 
ried  men.      For  Paul  says  [1  Tim.  3  :  2]  that  a  bishop  should  11 
be  the  husband  of  one  wife.     And  in  Germany,  four  hundred  12 
years  ago  for  the  first  time,  the  priests   were  violently  com- 
pelled to  lead  a  single  life,  who  indeed  offered  such  resistance 


THE   AUGSBURG   CONFESSION.  49 

that  the  Archbishop  of  Mayence,  when  about  to  publish  the 
Pope's  decree  concerning  this  matter,  was  almost  killed  in  the 
-~     tumult  raised  by  the  enraged  priests.     "And  so  harsh  was  13 

the  dealing  in  the  matter  that  not  only  were  marriages 
forbidden  for  the  time  to  come,  but  also  existing  marriages 
were  torn  asunder,  contrary  to  all  laws,  divine  and  human, 
contrary  even  to  the  Canons  themselves,  made  not  only  by  the 
Popes  but  by  most  celebrated  Councils. 

Seeing  also  that,  as   the  world   is   aging,  man's  nature  is  14 
gradually  growing  weaker,  it  is  well  to  guard  that  no  more 
vices  steal  into  Germany.     Furthermore,  God  ordained  mar- 15 
riage   to   be   a   help  against   human   infirmity.     The  Canons  16 
themselves  say  that  the  old  rigor  ought  now  and  then,  in  the 
latter  times,  to  be  relaxed  because  of  the  weakness  of  men  ; 
which   it  is   to   be   devoutly  wished   were  done  also   in   this 
matter.     And  it  is  to  be  expected  that  the  churches  shall  at  17 
length   lack  pastors,  if  marriage  should   be  any  longer  for- 
bidden. 

But  while  the  commandment  of  God  is  in  force,  while  the  18 
custom  of  the  Church  is  well  known,  while  impure  celibacy 
causes  many  scandals,  adulteries,  and  other  crimes  deserving 
the  punishments  of  just  magistrates,  yet  it  is  a  marvellous 
thing  that  in  nothing  is  more  cruelty  exercised  than  against 
the   marriage   of  priests.     God   has  given   commandment   to  19 
honor  marriage.     By  the  laws  of  all  well-ordered  common-  20 
wealths,  even  among  the  heathen,  marriage  is   most  highly  21 
honored.     But  now  men,  and  also  priests,  are  cruelly  put  to 
death,  contrary  to  the  intent  of  the  Canons,  for  no  other  cause  22 
than  marriage.     Paul   [in  1  Tim.  4  :  3]  calls  that  a  doctrine 
of  devils,  which  forbids  marriage.     This  may  now  be  readily 
understood  when  the  law  against  marriage  is  maintained  by  23 
such  penalties. 

k1  But  as  no  law  of  man  can  annul  the  commandment  of  24 

God,  so  neither  can  it  be  done  by  any  vow.  Accordingly  25 
Cyprian  also  advises  that  women  who  do  not  keep  the  chastity 
they  have  promised  should  marry.  His  words  are  these 
[Book  I.,  Epistle  xi.]  :  "  But  if  they  be  unwilling  or  unable 
to  persevere,  it  is  better  for  them  to  marry  than  to  fall  into 
the  fire  by  their  lusts  ;  at  least,  they  should  give  no  offence  to 
their  brethren  and  sisters."  And  even  the  Canons  show  some  26 
leniency  toward  those  who  have  taken  vows  before  the  proper 
age.  as  heretofore  has  generally  been  the  case. 
7 


50  THE  AUGSBURG   CONFESSION. 


Article  XXIV. 

Falsely  are  our  churches  accused  of  Abolishing  the  Mass;  i 

for  the  Mass  is  retained  on  our  part,  and  celebrated  with  the 
highest   reverence.     All   the   usual   ceremonies  are  also  pre-  2 
served,  save  that  the  parts  sung  in  Latin  are  interspersed  here 
and   there   with  German   hymns,  which  have  been  added   to 
teach    the   people.      For  ceremonies   are   needed   to   this    end    3 
alone,  that  the  unlearned  be  taught.     And  not  only  has  Paul   4 
commanded  to  use  in  the  Church  a  language  understood  by 
the  people  [1  Cor.  14  :  2,  9],  but  it  has  also  been  so  ordained 
by  man's  law. 

The  people  are  accustomed  to  partake  Of  the  Sacrament  to-    5 
gether,  if  any  be  fit  for  it,  and  this  also  increases  the  rever- 
ence and  devotion  of  public  worship.     For  none  are  admitted   6 
except  they  be  first  proved.     The  people  are  also  advised  con-   7 
cerning  the  dignity  and  use  of  the  Sacrament,  how  great  con- 
solation it  brings  anxious  consciences,  that  they  may  learn  to 
believe  God,  and  to  expect  and  ask  of  Him  all  that  is  good. 
This  worship  pleases  God  ;  such  use  of  the  Sacrament  nour-   8 
ishes    true    devotion    toward    God.     It    does    not,    therefore,   9 
appear  that  the  Mass  is  more  devoutly  celebrated  among  our 
adversaries,  than  among  us. 

But  it  is  evident  that  for  a  long  time,  it  has  been  the  public  10 
and  most  grievous  complaint  of  all   good  men,  that  Masses 
have  been  basely  profaned  and  applied  to  purposes  of  lucre. 
For  it  is  unknown    how  far    this    abuse  obtains  in   all   then 
churches,  by  what  manner  of  men  Masses  are  said  orly  for 
..     fees  or  stipends,  and  how  many  celebrate  them  contrary  12 

to  the  Canons.  But  Paul  severely  threatens  those  who 
deal  unworthily  with  the  Eucharist,  when  he  says  [1  Cor. 
11:27]:  "Whosoever  shall  eat  this  bread,  and  drink  this 
cup  of  the  Lord  unworthily,  shall  be  guilty  of  the  body  and 
blood  of  the  Lord."  When,  therefore,  our  priests  were  ad- 13 
monished  concerning  this  sin,  Private  Masses  were  discon- 
tinued among  us,  as  scarcely  any  Private  Masses  were  cele- 
brated except  for  lucre's  sake. 

Neither  w^ere  the  bishops  ignorant  of  these  abuses,  and  if  14 
they  had  corrected  them  in  time,  there  would  now  be  less  dis- 
sension.    Heretofore,  by  their  own   negligence,  they  suffered  1-, 
many  corruptions  to  creep  into  the  Church.     Now,  when  it  is  16 
too  late,  they  begin  to  complain  of  the  troubles  of  the  Church, 
seeing  that  this  disturbance  has  been  occasioned  simply  by 
those  abuses,  which  were  so  manifest  that  thev  could  be  borne 


THE  AUGSBURG  CONFESSION.  51 

no   longer.     Great   dissensions    have   arisen    concerning    the  17 
Mass,  concerning  the  Sacrament.     Perhaps  the  world  is  being  18 
punished  for  such  long-continued  profanations  of  the  Mass,  as 
have  been  tolerated  in  the  churches  for  so  many  centuries,  by 
the  very  men  who  were  both  able  and  in  duty  bound  to  cor- 
rect them.     For,  in  the  Ten   Commandments,  it  is   written  19 
(Exodus  20),  "The   Lord  will   not  hold  him   guiltless  that 
taketh  His  name  in  vain."     But  since  the  world  began,  nothing  20 
that  God  ever  ordained  seems  to  have  been  so  abused  for  filthy 
lucre  as  the  Mass. 

There  was  also  added  the  opinion  which  infinitely  increased  21 
Private  Masses,  namely,  that    Christ,   by   His   passion,  had 
made  satisfaction   for  original   sin,  and   instituted   the  Mass 
wherein  an  offering  should  be  made  for  daily  sins,  venial  and 
mortal.     From  this  has  arisen  the  common  opinion  that  the  22 
Mass  taketh  away  the  sins  of  the  living  and  the  dead,  by  the 
outward  act.     Then  they  began  to  dispute  whether  one  Mass  23 
said  for  many  were  worth  as  much  as  special  Masses  for  indi- 
viduals, and   this  brought  forth   that   infinite    multitude   of 
Masses.     Concerning  these  opinions  our  teachers  have  given  24 
warning,   that  they   depart    from    the   Holy    Scriptures   and 
diminish   the  glory  of  the  passion  of  Christ.     For  Christ's  25 
passion  was  an  oblation  and  satisfaction,  not  for  original  guilt  26 
only,  but  also  for  all  sins,  as  it  is  written  to  the  Hebrews 
(10:10),  "We  are   sanctified  through  the  offering  of  Jesus 
Christ,  once  for  all."      Also,  10:14:  "By  one  offering  he 27 
hath  perfected  forever  them  that  are   sanctified."     Scripture  28 
also  teaches  that  we  are  justified  before  God  through  faith  in 
Christ,  when  we  believe  that  our  sins  are  forgiven  for  Christ's 
sake.     Now  if  the  Mass  take  away  the  sins  of  the  living  and  29 
the  dead  by  the  outward  act,  justification  comes  of  the  work 
of  Masses,  and  not  of  faith,  which  Scripture  does  not  allow. 
k«         But  Christ  commands  us  [Luke  22  :  19],  "This  do  in  30 

remembrance  of  me ; "  therefore  the  Mass  was  instituted 
that  the  faith  of  those  who  use  the  Sacrament  should  remem- 
ber what  benefits  it  receives  through  Christ,  and  cheer  and 
comfort  the  anxious  conscience.     For,  to  remember  Christ,  is  31 
to  remember  his  benefits,  and  to  realize  that  they  are  truly 
offered  unto  us.     Nor  is  it  enough  only  to  remember  the  his-  32 
tory,  for  this  the  Jew  and   the  ungodly  also  can  remember. 
Wherefore  the  Mass  is  to  be  used  to  this  end,  that  there  the  33 
Sacrament  [Communion]   may  be  administered  to  them  that 
have   need    of   consolation ;  as   Ambrose   says :    "  Because   I 
always  sin,  I  am  always  bound  to  take  the  medicine." 

Now  forasmuch  as  the  Mass  is  such  a  giving  of  the  Sacra- 34 
ment,  we  hold  one  communion  every  holy  day,  and  also  other 


52  TIIK   A.UG8BURG   CONFESSION. 

«lavs,  when  any  desire  the  Sacrament   it  is  given  to  such  as 
ask  for  it.     And  this  custom  is  n<>t  new  in  the  Church  j  for35 
the  Fathers  before  Gregory  make  no  mention  of  any  private 
Mass,  hut  of  the  common  Mass  [the  Communion]  they  speak 
very  much.     Chrysostom  says  that   the  priest  stands  daily  at  36 
the  altar,  inviting  some  to  the  Communion  and  keeping  back 
others.     And  it  appears  from  the  ancient  Canons,  that  some  3^ 
one  celebrated  the  Mass  from  whom  all  the  other  presbyters 
and   deacons    received    the    Body    of    the    Lord;   for   thus    the 
words  of  the  Nicene  Canon  say  :  "  Let  the  deacons,  according 38 
to  their  order,  receive  the  Holy  Communion  after  the  pres- 
byters, from    the   bishop   or   from   a   presbyter."      And    Paul  39 
[i    Cor.    11    :  33]    commands    concerning    the    Communion: 
"Tarry  one  for  another,"  so  that  there  may  be  a  common 
participation. 

Forasmuch,  therefore,  as  the  Mass  with  us  has  the  example^ 
of  the  Church,  taken  from  the  Scripture  and  the  Fathers,  we 
are  confident  that  it  cannot  be  disapproved,  especially  since 
the  public  ceremonies  are  retained  for  the  most  part,  like  those 
hitherto  in  use ;  only  the  number  of  Masses  differs,  which, 
because  of  very  great  and  manifest  abuses,  doubtless  might 
be  profitably  reduced.  For  in  olden  times,  even  in  churches,  41 
most  frequented,  the  Mass  was  not  celebrated  every  day,  as 
the  Tripartite  History  (Book  9,  chapt.  33)  testifies:  "Again 
in  Alexandria,  every  Wednesday  and  Friday,  the  Scriptures 
are  read,  and  the  doctors  expound  them,  and  all  things  are 
done,  except  only  the  celebration  of  the  Eucharist." 


Article  XX»V. 

Confession  in  our  churches  is  not  abolished  ;  for  it  is  not    1 
usual  to  give  the  Body  of  the  Lord,  except  to  them  that  have 
been  previously  examined  and  absolved.     And  the  people  are   2 
most  carefully  taught  concerning  the  faith  and  assurance  of 
t,.      absolution,  about  which,  before  this  time,  there  was  pro- 
found silence.     Our  people  are  taught  that  they  should    3 
highly  prize  the  absolution,  as  being  the  voice  of  God,  and 
pronounced   by  His   command.     The   power  of  the   Keys  is   4 
commended,  and  we  show  what  great  consolation  it  brings  to 
anxious  consciences;  that  God  requires  faith  to  believe  such 
absolution  as  a  voice  sounding  from   Heaven,  and  that  such 
faith  in  Christ  truly  obtains  and  receives  the  forgiveness  of 
sins. 

Aforetime,  satisfactions    were    immoderately    extolled ;    of    5 
faith  and  the  merit  of  Christ,  and  the  righteousness  of  faith, 


THE  AUGSBURG   CONFESSION.  53 

no  mention  was  made;  wherefore,  on  this  point,  onr  churches 
are  by  no  means  to  be  blamed.     For  this  even  our  adversaries  6 
must  needs  concede  to  us,  that  the  doctrine  concerning  repent- 
ance has  been  must  diligently  treated  and  laid  open   by  our 
teachers. 

But  of  Confession,  they  teach,  that  an  enumeration  of  sins   7 
is  not  necessary,  and  that  consciences  be  not  burdened  with 
anxiety  to  enumerate  all  sins,  for  it  is  impossible  to  recount 
all  sins,  as  the  Psalm  testifies  [19:13]:  "Who  can  under- 
stand  his  errors?"      Also  Jeremiah  [17:9]:  "The  heart  is   8 
deceitful,  who  can  know  it?"      But  if  no  sins  were  forgiven,   9 
except  those  that  are  recounted,  consciences  could  never  find 
peace ;    for    very    many    sins    they    neither   see,  nor  can   re- 
member. 

The  ancient  writers  also  testify  that  an  enumeration  is  not  10 
necessary.     For,  in  the  Decrees,  Chrysostom   is  quoted,  who  11 
thus  says :  "  I  say  not  to  thee,  that  thou  shouldest  disclose 
thyself  in  public,  nor  that  thou  accuse  thyself  before  others, 
but  I  would  have  thee  obey  the  prophet  who  says  :  '  Disclose 
thy  way  before  God.'     Therefore  confess  thy  sins  before  God, 
the  true  Judge,  with  prayer.     Tell  thine  errors,  not  with  the 
tongue,  but  with  the  memory  of  thy  conscience."     And  the  12 
Gloss  ("Of  Repentance,"  Distinct  v,  Cap.  Consideret)  admits 
that  Confession  of  human  right  only.     Nevertheless,  on   ac-  13 
count  of  the  great  benefit  of  absolution,  and   because   it  is 
otherwise   useful    to    the    conscience,    Confession    is   retained 
among  us. 


Article  XXVI. 

,k         It  has  been  the  general  persuasion,  not  of  the  people   1 

alone,  but  also  of  such  as  teach  in  the  churches,  that 
making  Distinctions  of  Meats,  and  like  traditions  of  men,  are 
works  profitable  to  merit  grace,  and  able  to  make  satisfactions 
for  sins.  And  that  the  world  so  thought,  appears  from  this,  2 
that  new  ceremonies,  new  orders,  new  holydays,  and  new 
fastings  were  daily  instituted,  and  the  teachers  in  the  churches 
did  exact  these  works  as  a  service  necessary  to  merit  grace, 
and  did  greatly  terrify  men's  consciences,  if  they  should  omit 
any  of  these  things.  From  this  persuasion  concerning  tradi-  3 
tions,  much  detriment  has  resulted  in  the  Church. 

First,  the  doctrine  of  grace  and  of  the  righteousness  of  faith   4 
has  been  obscured  by  it,  which  is  the  chief  part  of  the  Gospel, 
and  ought  to  stand  out,  as  the  most  prominent  in  the  Church, 
that  the  merit  of  Christ  may  be  well   known,  and   that  faith, 


54  THE  AUGSBURG  CONFESSION. 

which  believes  that  sins  arc  forgiven  for  Christ's  Bake  may 
be  exalted  far  above  works.     Wherefore  Paul  also  lays  the   5 
greatest    stress   on    this   article,   putting   aside    the    law  and 
human   traditions,  in  order  to  show  that  the  righteousness  <>f 
the  Christian   is  another  than  such   works,  to  wit,  the  faith 
which  believes  that  sins  arc  freely  forgiven   for  Christ's  sake. 
But  this  doctrine  of  Paul   has  been  almost  wholly  smothered   6 
by  traditions,  which  have  produced  an  opinion  that,  by  mak- 
ing distinctions   in    meats   and    like   services,   we   must  merit 
grace  and  righteousness.      In    treating  of  repentance,   there   7 
was  no  mention  made  of  faith  ;  all   that  was  done  was  to  set 
forth  those  works  of  satisfaction,  and  in  these  all  repentance 
seemed  to  consist. 

Secondly,   these    traditions    have    obscured    the  command-   8 
ments  of  God;  because  traditions  were  placed  far  above  the 
commandments  of  (iod.     Christianity   was   thought  to   con- 
sist  wholly  in  the  observance  of  certain  holydays,  fasts  and 
vestures.      These   observances   had    won    for    themselves    the   9 
exalted  title  of  being  the  spiritual  life  and  the  perfect  life. 
Meanwhile    the   commandments  of  God,   according    to  each  10 
one's  calling,   were   without   honor,   namely,   that   the   father 
brought  up  his  family,  that  the  mother  bore  children,  that  the 
Prince  governed  the  Commonwealth, — these  were  accounted 
works  that  were  worldly  and  imperfect,  and  far  below  those 
glittering   observances.      And    this   error   greatly   tormented  11 
devout  consciences,  which  grieved  that  they  were  bound  by 
an  imperfect  state  of  life,  as  in  marriage,  in  the  office  of  mag- 
istrate, or  in  other   civil   ministrations;    on  the  other    hand 
they  admired  the  monks  and  such  like,  and  falsely  imagined 
that  the  observances  of  such   men  were  more  acceptable  to 
God. 

Thirdly,   traditions   brought  great  danger   to   consciences ;  12 
for  it   was   impossible   to   keep   all   traditions,  and  yet  men 
judged  these  observances  to  be   necessary  acts   of  worship. 
cfi     Gerson  writes  that  many  fell  into  despair,   and  that  some  13 

even  took  their  own  lives,  because  they  felt  that  they 
were  not  able  to  satisfy  the  traditions;  and  meanwhile,  they 
heard  not  the  consolation  of  the  righteousness  of  faith  and 
grace. 

We  see  that  the  sum  mists  and  theologians  gather  the  tra- 14 
ditions  together,  and  seek  mitigations  whereby  to  ease  con- 
sciences, and  yet  they  do  not.  succeed  in  releasing  them,  but 
sometimes  entangle  consciences  even  more.  And  with  the  15 
gathering  of  these  traditions,  the  schools  and  sermons  have 
been  so  much  occupied  that  they  have  had  no  leisure  to 
touch  upon  Scripture,  and  to  seek  the  more  profitable  doc- 


THE  AUGSBURG  CONFESSION.  55 

trine  of  faith,  of  the  cross,  of  hope,  of  the  dignity  of  civil 
affairs,  of  consolation  of  sorely  tried  consciences.  Hence  16 
Gerson,  and  some  other  theologians,  have  grievously  com- 
plained, that  by  these  strivings  concerning  traditions,  they 
were  prevented  from  giving  attention  to  a  better  kind  of 
doctrine.  Augustine  also  forbids  that  men's  consciences  17 
should  be  burdened  with  such  observances,  and  prudently 
advises  Januarius,  that  he  must  know  that  they  are  to  be 
observed  as  things  indifferent ;  for  these  are  his  words. 

Wherefore  our  teachers  must  not  be  looked  upon  as  having  18 
taken  up  this  matter  rashly,  or  from  hatred  of  the  bishops, 
as  some  falsely  suspect.     There  was  great  need  to  warn  the  19 
churches  of  these  errors,  which   had  arisen  from  misunder- 
standing the  traditions.     For  the  Gospel  compels  us  to  insist  20 
in  the  churches  upon  the  doctrine  of  grace,  and  of  the  right- 
eousness of  faith  ;  which,  however,  cannot  be  understood,  if 
men  think  that  they  merit  grace  by  observances  of  their  own 
choice. 

Thus,  therefore,  they  have  taught,  that  by  the  observance  21 
of  human  traditions  we  cannot  merit  grace,  or  be  justified ; 
and  hence  we  must  not  think  such  observances  necessary  acts 
of  worship. 

They  add  hereunto  testimonies  of  Scripture.     Christ  [Matt.  22 
15:3]  defends  the  Apostles  who  had  not  observed  the  usual 
tradition,  which  however,  seemed  to  pertain  to  a  matter  not 
unlawful,  but  indifferent,  and  to  have  a  certain  affinity  with 
the  purifications  of  the  law,  and  says  [9]  :  "  In  vain  do  they 
worship  me  with  the  commandments  of  men."     He,  there- 23 
fore,  does  not  exact  an   unprofitable  service.     Shortly  after, 
he  adds  [11]  :  "  Not  that  which  goeth  into  the  mouth,  defileth  24 
a  man."     So  also  Paul  [Rom.  14  :  17]  :  "  The  Kingdom  of 
God   is  not   meat  and  drink."      [Col.  2:16]:  "  Let  no  man  25 
therefore  judge  you  in  meat,  or  in  drink,  or  in  respect  of  an 
holyday,  or  of  the  Sabbath  day;"  also  [v.  20,  sq.]  :  "If  ye  be  26 
dead  with  Christ  from  the  rudiments  of  the  world,  why,  as 
though   living  in    the   world,   are  ye   subject  to  ordinances, 
touch   not,  taste  not,  handle  not  ?"     And   Peter  says   [Acts  27 
15  :  10]  :  "Why  tempt  ye  God,  to  put  a  yoke  upon  the  neck 
of  the  disciples,  which  neither  our  fathers,  nor  we  were  able 
to  bear ;  but  we  believe  that  through  the  grace  of  the  Lord 
Jesus  Christ,  we  shall  be  saved,  even  as  they."     Here  Peter  28 
forbids  to  burden  the  consciences  with  many  rites,  either  of 
Moses,  or  of  others. 

And  in   1   Tim.   [4:1,  3],  Paul   calls  the  prohibition   of  29 
p-      meats  a  doctrine  of  devils;  for  it  is  against  the  Gospel 
to  institute  or  to  do  such  works  that  by  them   we  may 


56  THE  AUGSBUtfG  CONFESSION. 

merit  grace,  or  as  though  Christianity  could  Dot  exist  without 
such  service  oi  ( rod. 

Here  our  adversaries  cast  up  that  our  teachers  are  opposed-jo 
tn  discipline  and   mortification  of  the  flesh,  as  Joviniau.     But 
the   contrary    may    be    learned    from    the    writings    of    <>ur 
teachers'.       For    they    have    always    taught    concerning   the  31 
cross,  that   it  behooves  Christians  to  bear  afflictions.     This  is  32 
the  true,  earnest  and  unfeigned  mortification,  to  wit,  to  he  ex- 
ercised  with  divers  afflictions,  and  to  be  crucified  with  Christ. 

Moreover,  they  teach,  that    every  Christian   ought  to  ex-33 
ercise  and  subdue  himself  with  bodily  restraints  and  labors, 
that  neither  plenty  nor  slothfulness  tempt   him  to  sin,  but  not 
that  we  may  merit  grace  or  make  satisfaction  for  sins  by  such 
exercises.      And  such  external  discipline  ought  to  be  urged  34 
at    all    times,    not   only    on   a   few   and    set    days.      80    Christ  35 
commands  [Luke  21  :34]:  "Take  heed,  lest  your  hearts  be 
overcharged  with  surfeiting;"   also  [Matt.   17:21]:    "This  36 
kind  goeth  not  out  but  by  prayer  and  fasting."     Paul  also  37 
says  [1   Cor.  9  :  27]  :  "  I  keep  under  my  body  and  bring  it 
into  subjection."     Here  he  clearly  shows  that  he  was  keeping  38 
under  his  body,  not  to  merit  forgiveness  of  sins  by  that  dis- 
cipline, but  to  have  his  body  in  subjection  and  fitted  for  spir- 
itual things,  and  for  the  discharge  of  duty  according  to  his 
calling.     Therefore,  we  do  not  condemn  fasting,  but  the  tradi-39 
tions    which   prescribe   certain    days   and    certain   meats,  with 
peril   of  conscience,  as   though    works   of  such    kinds  were  a 
necessary  service.  - 

Nevertheless,  very  many  traditions  are  kept  on  our  p£&,  40 
which  conduce  to  good  order  in  the  Church,  as  the  Order  of 
Lessons  in  the  Mass,  and  the  chief  holydays.     But,  at  the  41 
same  time,  men  are  warned  that  such  observances  do  not  jus- 
tify before  God,  and  that,  in  such   things,  it  should   not   be 
made  sin,  if  they  be  omitted  without  scandal.     Such  liberty  42 
in  human  rites  was  not  unknown  to  the  Fathers.     For  in  the 43 
Fast   they  kept   Easter  at  another  time  than  at  Home,  and 
when,  on  account  of  this  diversity,  the  Romans  accused  the 
Fastern  Church  of  schism,  they  were  admonished  by  others 
that    such    usages    need    not    be    alike    everywhere.       And 44 
[renaeus  says  :  "  Diversity  concerning  fasting  does  not  destroy 
the  harmony  of  faith."     As  also  Pope  Gregory  intimates  in 
Did.  xii.,  that  such  diversity  does  not  violate  the  unity  of  the 
Church.     And   in  the  Tripartite  History,  Book  9,  many  ex- 45 
amples  of  dissimilar    rites  are  gathered,   and    the   following 
statement  is  made:  "It  was  not  the  mind  of  the  Apostles  to 
enact  rules  concerning  holydays,  but  to  preach  godliness  aud 
a  holy  life." 


THE  AUGSBURG  CONFESSION.  57 


68  Article  XXVII. 

What  is  taught,  on  our  part,  concerning  Monastic  Vows,    i 
will  be  better  understood,  if  it  be  remembered  what  has  been 
the  state  of  the  monasteries,  and  how  many  things  were  daily 
done  in  those  very  monasteries,  contrary  to  the  Canons.     In 
Augustine's  time,   they   were   free  associations.      Afterward,   2 
when  discipline  was  corrupted,  vows  were  everywhere  added 
for   the   purpose   of  restoring   discipline,  as    in    a   carefully 
planned   prison.      Gradually,   many   other  observances   were   3 
added  besides  vows.     And  these  fetters  were  laid  upon  many  4 
before  the  lawful  age,  contrary  to   the  Canons.     Many  also   5 
entered  into  this  kind  of  life  through  ignorance,  being  unable 
to  judge  their  own  strength,  though  they  were  of  sufficient 
age.     Being  thus  ensnared,  they  were  compelled  to  remain,   6 
even  though  some  could  have  been  freed  by  the  provision  of 
the   Canons.     And   this   was   more  the  case  in  convents   of    7 
women   than  of  monks,  although  more  consideration  should 
have   been    shown   the    weaker   sex.     This    rigor    displeased   8 
many  good  men  before  this  time,  who  saw  that  young  men 
and   maidens   were   thrown   into   convents   for  a   living,  and 
what  unfortunate  results  came  of  this  procedure,  and  what 
scandals  were  created,  what  snares  were  cast  upon  consciences  ! 
They  were  grieved  that  the  authority  of  the  Canons  in  so   9 
momentous  a  matter  was  utterly  despised  and  set  aside. 

To    these  evils,   was  added  an   opinion   concerning  vows,  10 
which,   it   is   well   known,    in   former  times,  displeased   even 
those  monks  who  were  more  thoughtful.     They  taught  that  11 
vows  were  equal  to  Baptism  ;  they  taught  that,  by  this  kind 
of  life,  they  merited  forgiveness  of  sins  and  justification  be- 
fore God.     Yea,  they  added  that  the  monastic  life  not  only  12 
merited   righteousness   before  God,  but  even   greater  things, 
because  it  kept  not  only  the  precepts,  but  also  the  so-called 
"  evangelical  counsels." 

Thus  they  made  men  believe  that  the  profession  of  monasti-  13 
cism  was  far  better  than  Baptism,  and  that  the  monastic  life 
was  more  meritorious  than  that  of  magistrates,  than   the  life 
of  pastors  and  such  like,  who  serve  their  calling  in  accord- 
ance with  God's  commands,  without  any  man-made  services. 
None  of  these  things  can  be  denied  ;  for  they  appear  in  their  14 
own  books. 
kq  What  then  came  to  pass  in  the  monasteries?     A  tore-  15 

time,  thev  were  schools  of  Theology  and  other  branches, 
profitable  to  the  Churchy  and  thence  pastors  and  bishops  were 

8 


58  THE  AUGSBURG  CONFESSION. 

obtained.  Now  it  is  another  thing.  It  is  needless  to  rehearse 
what  is  known  to  all.  Aforetime  they  came  together  to  learn;  16 
now  they  feign  that  it  is  a  kind  of  life  instituted  to  merit 
grace  and  righteousness ;  yea,  they  preach  that  it  is  a  state  of 
perfection,  and  they  put  it  far  above  all  other  kinds  of  life 
ordained  of  God. 

These  tilings  we  have  rehearsed  without  odious  exaggera-  17 
tion,  to  the  end   that  the  doctrine  of  our   teachers,  on   this 
point,   might   he   better   understood.     First,  concerning  such  18 
as  contract   matrimony,  they   teach,  on  our  part,  that  it   is 
lawful  for  all  men  who  are  not  fitted  for  single  life  to  con- 
tract matrimony,  because  vows   cannot   annul  the  ordinance 
and  commandment  of  God.     But  the  commandment  of  God  19 
is  [1  Cor.  7:2]:  "  To  avoid  fornication,  let  every  man  have 
his  own  wife."     Nor  is  it  the  commandment  only,  but  also  20 
the  creation   and   ordinance  of  God,   which   forces   those  to 
marry   who  are   not  excepted   by  a   singular  wrork   of  God, 
according  to  the  text  [Gen.  2:18]:  "It  is  not  good  that  the 
man  should  be  alone."     Therefore  they  do  not  sin  who  obey  21 
this  commandment  and  ordinance  of  God.     What  objection  22 
can  be  raised  to  this  ?     Let  men  extol  the  obligation  of  a  vow 
as  much  as  they  list,  yet  shall  they  not  bring  to  pass  that  the 
vow  annuls  the  commandment  of  God.     The  Canons  teach  23 
that  the  right  of  the  superior  is  excepted  in  every  vow  ;  much 
less,  therefore,  are  these  vows  of  force  which  are  against  the 
commandments  of  God. 

Now  if  the  obligation  of  vows  could  not  be  changed  for  24 
any  cause  whatever,  the   Roman   Pontiffs  could   never  have 
given  dispensation  ;   for  it   is   not  lawful   for  man   to  annul 
an   obligation  which   is   altogether  divine.     But  the  Roman  25 
Pontiffs   have   prudently  judged   that   leniency   is  to  be  ob- 
served in  this  obligation,  and  therefore  we  read  that  many 
times    they   have   dispensed    from    vows.      The   case  of  the  26 
King  of  Aragon   who  was  called  back  from  the  monastery 
is    well    known,   and    there    are    also   examples   in   our   own 
times. 

In  the  second  place,  Why  do  our   adversaries  exaggerate  27 
the  obligation   or  effect  of  a  vow,  when,  at  the  same  time, 
fi«     they  have  not  a  word  to  say  of  the  nature  of  the  vow 
itself,  that  it  ought  to  be  in  a  thing  possible,  free,  and 
chosen  spontaneously  and  deliberately.     But  it  is  not  known  28 
to  what  extent  perpetual  chastity  is  in   the  power  of  man. 
And  how  few  are  there  who  have  taken  the  vow  spontane-  29 
ously   and   deliberately  !      Young  men    and   maidens,   before 
they  are  able  to  judge,  are  persuaded,   and  sometimes  even 
compelled,  to  take  the  vow.     Wherefore  it  is  not  fair  to  insist  30 


THE  AUGSBURG   CONFESSION.  59 

so  rigorously  on  the  obligation,  since  it  is  granted  by  all  that 
it  is  against  the  nature  of  a  vow  to  take  it  without  spon- 
taneous and  deliberate  action. 

Many  canonical. laws  rescind  vows  made  before  the  age  of  31 
fifteen  ;   for   before   that   age,  there   does  not  seem   sufficient 
judgment  in  a  person  to  decide  concerning  a  perpetual  life. 
Another  Canon,  granting  even  more  liberty  to  the  weakness  32 
of  man,  adds  a  few  years,  and  forbids  a  vow  to   be   made 
before   the  age  of  eighteen.     But  whether  we  followed   the  33 
one  or  the  other,  the  most  part  have  an  excuse  for  leaving  the 
monasteries,  because  most  of  them  have  taken  the  vows  before 
they  reached  these  ages. 

But,  finally,  even  though  the  violation  of  a  vow  might  34 
be  rebuked,  yet  it  seems  not  forthwith  to  follow  that  the 
marriages  of  such  persons  ought  to  be  dissolved.  For  35 
Augustine  denies  that  they  ought  to  be  dissolved  (xxvii. 
Qusest.  I.,  Cap.  Nuptiarum) ;  and  his  authority  is  not  lightly 
to  be  esteemed,  although  other  men  afterwards  thought 
otherwise. 

But  although  it  appears  that  God's  command  concerning  36 
marriage  delivers  many  from  their  vows,  yet  our  teachers 
introduce  also  another  argument  concerning  vows,  to  show 
that  they  are  void.  For  every  service  of  God,  ordained  and 
chosen  of  men  without  the  commandment  of  God  to  merit 
justification  and  grace,  is  wicked ;  as  Christ  says  [Matt. 
15:9]:  "  In  vain  do  they  worship  me  with  the  command- 
ments of  men."  And  Paul  teaches  everywhere  that  right-  37 
eousness  is  not  to  be  sought  by  our  own  observances  and  acts 
of  worship,  devised  by  men,  but  that  it  comes  by  faith  to 
those  who  believe  that  they  are  received  by  God  into  grace 
for  Christ's  sake. 

But  it  is  evident  that  monks  have  taught  that  services  of  38 
man's  making  satisfy  for  sins  and  merit  grace  and  justifica- 
tion.    What  else  is  this  but  to  detract  from  the  glory  of 
Christ  and  to  obscure  and  deny  the  righteousness  of  faith  ? 
It  follows,  therefore,  that  the   vows   thus   commonly  taken,  39 
fil      have  been   wicked  services,  and,  consequently,  are  void. 

For  a  wicked  vow,  taken  against  the  commandment  of  40 
God,  is  not  valid ;  for  (as  the  Canon  says)  no  vow  ought  to 
bind  men  to  wickedness. 

Paul  says  [Gal.  5:4]:  "  Christ  is  become  of  no  effect  unto 41 
you,  whosoever  of  you  are  justified  by  the  law  ;  ye  are  fallen 
from  grace."     They,  therefore,  who  want  to  be  justified  by  42 
their   vows,  are   made   void   of  Christ   and   fall   from   grace. 
For   such   as   ascribe  justification   to   vows,   ascribe   to   their 43 
own   works   that   which    properly   belongs    to    the   glory   of 


60  THE   AUGSBURG   CONFESSION. 

Christ.     But   it   is  undeniable  that   the   monks  have  taught  44 
that,  by  their  vows  and  observances,  they  were  justified,  and 
merited   forgiveness  of  sins,  yea,  they  invented  still  greater 
absurdities,   saying  thai   they  could   give  others  a  share  in 
their   works.      If  anyone   should   be    inclined   to  enlarge  01145 
these    things   with    evil    intent,    how    many   things   could    he 
bring  together,  whereof  even  the  monks  are  now  ashamed  ! 
Over  and   above  this,  they   persuaded  men   that   services  of  46 
man's  making  were  a  state  of  Christian  perfection.     And   i>  47 
not    this    assigning    justification    to    works?      It   is   no   light  48 
offence  in  the  Church  to  set  forth  to  the  people  a  service  de- 
vised  by   men,   without   the   commandment   of  God,   and   to 
teach  that  such  service  justifies  men.     For  the  righteousness 
of  faith  in  Christ,  which  chiefly  ought  to  be  in   the  Church, 
is  obscured,  when  this  wonderful  worshipping  of  angels,  with 
its  show  of  poverty,  humility  and  chastity,  is  cast  before  the 
eyes  of  men. 

Furthermore,  the  precepts  of  God  and  the  true  service  of  4.9 
God  are  obscured  when  men  hear  that  only  monks  are  in  a 
state  of  perfection.     For  Christian  perfection  is  to  fear  God 
from   the   heart,  again    to  conceive  great  faith,  and  to  trust 
that,  for  Christ's  sake,  we  have  a  gracious  God,  to  ask  of 
God,  and  assuredly  to  expect  his  aid  in  all  things  that,  accord- 
ing to  our  calling,  are  to  be  borne;  and   meanwhile,  to  be 
diligent   in   outward   good   works,  and  to   serve  our  calling. 
In  these  things  consist  the  true  perfection  and  the  true  service  50 
of  God.     It  does  not  consist  in  the  unmarried  life,  or  in  beg- 
ging, or  in  vile  apparel.     But  the  people  conceive  many  per- 51 
nicious  opinions  from   the  false  commendations  of  monastic 
life.     They  hear  unmarried  life  praised  above  measure  ;  there-  52 
ft9     fore   they   lead   their   married   life  with  offence  to  their 

consciences.     They  hear  that  only  beggars  are  perfect ;  53 
therefore  they  keep  their  possessions  and  do  business   with 
offence   to  their  consciences.     They  hear  that   it  is  an  evan-  54 
gelical  counsel  not  to  avenge ;  therefore  some  in  private  life 
are  not  afraid  to  take  revenge,  for  they  hear  that  it  is  but  a 
counsel,  and  not  a  commandment  ;    while  others  judge  that  55 
the   Christian   cannot  properly   hold   a   civil    office,   or   be   a 
magistrate. 

There  are  on  record  examples  of  men  who,  forsaking  mar-  56 
riage  and  the  administration  of  the  Commonwealth,  have  hid 
themselves  in  monasteries.  This  they  called  fleeing  from  the  57 
world,  and  seeking  a  kind  of  life  which  should  be  more 
pleasing  to  God.  Neither  did  they  see  that  God  ought  to  be 
served  in  those  commandments  which  he  himself  has  given, 
and   not  in   commandments  devised   by  men.     A  good   and  58 


THE  AUGSBURG   CONFESSION  61 

perfect  kind  of  life  is  that  which  lias  for  it  the  commandment 
of  God.     It   is   necessary  to   admonish   men  of  these  things.  59 
And  before  these  times,  Gersou  rebuked  this  error  concerning 60 
perfection,  and  testified   that,  in  his  day,  it  was  a  new  saying 
that  the  monastic  life  is  a  state  of  perfection. 

So  many  wicked  opinions  are  inherent  in  the  vows,  such  as  61 
that   they  justify,  that  they   constitute   Christian   perfection, 
that   they  keep  the  counsels   and   commandments,  that  they 
have  works  of  supererogation.     All  these  things,  since  they 
are  false  and  empty,  make  vows  null  and  void. 


Article  XXYIII. 

There  has  been  great  controversy  concerning  the  Power  of    1 
Bishops,   in    which    some    have    awkwardly    confounded    the 
power  of  the   Church   and   the  power  of  the  sword.     And   2 
from    this    confusion  very  great  wars  and  tumults  have   re- 
sulted, while  the  Pontiffs,  emboldened  by  the  power  of  the 
Keys,  not  only  have  instituted  new  services   and    burdened 
consciences  with  reservation  of  eases,  but  have  also  under- 
taken to  transfer  the  kingdoms  of  this  world,  and  to  take  the 
Empire  from  the  Emperor.     These  wrongs  have  long  since   3 
been    rebuked    in    the    Church    by  learned    and    godly  men. 
fi„     Therefore,  our  teachers,  for  the  comforting  of  men's  con-   4 

sciences,  were  constrained  to  show  the  difference  between 
the  power  of  the  Church  and  the  power  of  the  sword,  and 
taught  that  both  of  them,  because  of  God's  commandment, 
are  to  be  held  in  reverence  and  honor,  as  among  the  chief 
blessings  of  God  on  earth. 

But  this  is  their  opinion,  that  the  power  of  the  Keys,  or   5 
the  power  of  the  bishops,  according  to  the  Gospel,  is  a  power 
or  commandment  of  God,  to  preach  the  Gospel,  to  remit  and 
retain    sins,  and    to    administer    sacraments.     For  with   that   6 
commandment,  Christ  sends  forth  his  Apostles  [John  20  :  21 
sqq.]  :    "  As    my  Father  has  sent  me,  even  so  send    I    you. 
Receive  ye  the  Holy  Ghost.     Whosesoever  sins  ye  remit,  they 
are  remitted  unto  them  ;  and  whosesoever  sins  ye  retain,  they 
are   retained."     [Mark  16  :  15]  :  "Go,  preach  the  Gospel  to   7 
every  creature." 

This  power  is  exercised  only  by  teaching  or  preaching  the   8 
Gospel   and    administering  the    sacraments,  according  to  the 
calling,  either  to  many  or  to  individuals.     For   thereby  are 
granted,  not  bodily,  but  eternal  things,  as  eternal  righteous- 
ness, the  Holv  Ghost,  eternal  life.     These  things  cannot  come   9 
but  by  the  ministry  of  the  Word  and  the  sacraments.     As 


62  THE  AUGSBURG  CONFESSION. 

Paul  says  [Rom.  1  :  l(j]  :  "The  Gospel  is  the  powei  of  God 
unto  salvation  to  every  one  that  believeth."  Therefore,  since  io 
the  power  of  the  Church  grants  eternal  things,  and  is  exer- 
cised only  by  the  ministry  of  the  Word,  it  does  not  interfere 
with  civil  government  ;  no  more  than  the  art  of  singing  in- 
terferes with  civil  government.  For  civil  government  deals  n 
with  other  things  than  does  the  Gospel  ;  the  civil  rulers  de- 
fend not  souls,  hut  bodies  and  bodily  things  against  manifest 
injuries,  and  restrain  men  with  the  sword  and  bodily  punish- 
ments in  order  to  preserve  civil  justice  and  peace. 

Therefore  the  power  of  the  Church  and  the  civil   power  12 
must   not  be  confounded.      The  power  of  the  Church   has   its 
own   commission,  to   teach   the  Gospel    and   to   administer  the 
sacraments.     Let  it   not  break   into  the  office  of  another ;  let  13 
it  not  transfer  the  kingdoms  of  this  world  ;  let  it  not  abrogate 
the  laws  of  civil   rulers;  let  it  not  abolish  lawful  obedience  ; 
let  it  not  interfere  with  judgments  concerning  civil  ordinances 
or  contracts ;  let  it  not  prescribe  laws  to  civil  rulers  concern- 
ing the  form  of  the  Commonwealth.     As  Christ  says  [John  14 
18:361:  "My  kingdom  is  not  of  this  world";  also  [Luke 
12  :  14]  :  "Who  made  me  a  judge  or  a  divider  over  you?"  15 
g.      Paul    also   says    [Phil.    8:20]:    "Our  citizenship  is  in  16 
Heaven  "j     [2  Cor.  10  :  4]  :  "  The  weapons  of  our  war-  17 
fare  are  not  carnal ;  but  mighty  through  God  to  the  easting 
down  of  imaginations."     After  this  manner,  our  teachers  dis-  18 
criminate  between  the  duties  of  both  these  powers,  and  com- 
mand  that  both  be  honored   and  acknowledged  as  gifts  and 
blessings  of  God. 

If  bishops  have  any  power  of  the  sword,  that  power  they  19 
have,    not   as    bishops,    by    the    commission    of   the    Gospel, 
but  by  human  law,  having  received    it  of  Kings  and   Em- 
perors, for  the  civil  administration  of  what  is  theirs.     This, 
however,  is  another  office  than  the  ministry  of  the  Gospel. 

When,   therefore,   a  question    arises   concerning  the  juris- 20 
diction  of  bishops,  civil  authority  must  be  distinguished  from 
ecclesiastical  jurisdiction.      Again,  according  to  the   Gospel,  21 
or,  as  they  say,  according  to  Divine  Law,  to  the  bishops  as 
bishops,  that  is,  to  those  to  whom   has  been  committed   the 
ministry   of  the  Word   and   the   sacraments,   no  jurisdiction 
belongs,  except  to  forgive  sins,  to  discern   doctrine,  to  reject 
doctrines   contrary  to   the  Gospel,  and   to  exclude   from   the 
communion  of  the  Church  wicked  men,  whose  wickedness  is 
known,  and  this  without  human  force,  simply  by  the  Word. 
Herein  the  congregations  are  bound  by  Divine  Law  to  obey  22 
them,  according  to   Luke   10:16:    "He  that  heareth   you, 
heareth  me." 


THE  AUGSBURG  CONFESSION.  63 

But  when  they  teach  or  ordain  anything  against  the  Gos-  23 
pel,   then   the   congregations   have  a   commandment  of  God 
prohibiting    obedience    [Matt.    7   :  15]:    "Beware   of    false  24 
prophets";    [Gal.    1:8]:    "Though  an  angel    from    heaven 
preach  any  other  Gospel  let  him  be  accursed";  [2  Cor.  13  : 
8]  :    "  We   can   do   nothing    against  the    truth ;    but   for  the  25 
truth."      Also   [v.  10]  :   "  The  power  which   the   Lord  hath  26 
given   me   to  edification,  and  not  to  destruction. "     So,  also,  27 
the   Canonical   Laws   command   (II.  Q.  vii.  Cap.,  Sacerdotes 
and   Cap.    Oves).      And    Augustine   (Contra  Petiliani   Epis-2% 
tolam) :  "  Not  even  to  Catholic  bishops  must  we  submit,  if 
they  chance  to  err,  or  hold  anything  contrary  to  the  Canonical 
Scriptures  of  God." 

If  they  have  any  other  power  or  jurisdiction,  in  hearing  29 
and  judging  certain  cases,  as  of  matrimony  or  of  tithes,  they 
have  it  by  human  law.     But  where  the  ordinaries  fail,  princes 
are  bound,  even  against  their  will,  to  dispense  justice  to  their 
subjects,  for  the  maintenance  of  peace. 
fiK         Moreover,  it  is  disputed  whether  bishops   or  pastors  3a 

have  the  right  to  introduce  ceremonies  in  the  Church, 
and  to  make  laws  concerning  meats,  holydays  and  degrees, 
that  is,  orders  of  ministers,  etc.     They  that  claim  this  right  31 
for   the  bishops,  refer  to   this  testimony  [John  16  :  12,  13]  : 
"  I  have  yet  many  things  to  say  unto  you,  but  ye  cannot  bear 
them   now.     Howbeit  when  he,  the  Spirit  of  truth  is  come, 
he  will  guide  you  into  all  truth."     They  also  refer  to  the  33 
example  of  the  Apostles,  who  commanded   to   abstain  from 
blood  and  from  things  strangled  [Acts  15:29].      They  refer  3J 
to  the  Sabbath  Day,  as  having  been  changed  into  the  Lord's 
Day,  contrary  to  the  Decalogue,  as  it  seems.     Neither  is  there 
any  example  whereof  they  make  more   than  concerning  the 
changing  of  the  Sabbath  Day.     Great,  say  they,  is  the  power 
of  the  Church,  since  it  has  dispensed  with  one  of  the  Ten 
Commandments  ! 

But,  concerning  this  question,  it  is  taught  on  our  part  (as  34 
has  been  shown  above),  that  bishops  have  no  power  to  decree 
anything  against  the  Gospel.     The  Canonical  laws  teach  the 
same  thing  (Did.  ix.).     Now  it  is  against  Scripture  to  estab-35 
lish  or  require  the  observance  of  any  traditions,  to  the  end 
that,  by  such  observance,  we  may  make  satisfaction  for  sins, 
or  merit  grace  and  righteousness.     For  the  glory  of  Christ's  36 
merit  is  dishonored  when,  by  such  observances,  we  undertake 
to  merit  justification.      But  it  is  manifest  that,  by  such  belief,  37 
traditions  have  almost  infinitely  multiplied  in  the  Church,  the 
doctrine  concerning  faith  and  the  righteousness  of  faith  being 
meanwhile  suppressed.     For  gradually  more  holydays  were 


64  THE   AUGSBURG   CONFESSION. 

made,  fasts  appointed,  new  ceremonies  and  services  in  honor 
of  saints  instituted  ;  because  the  authors  of  such  things  thought 
that,  by  these   works,   they   were   meriting  grace.     Thus,   in  38 
times  past,  the   Penitential  Canons  increased,  whereof  we  still 
see  some  traces  in  the  satisfactions. 

Again,  the  authors  of  traditions  do  contrary  to  the  com- 39 
mand  of  God  when  they  find  matters  of  sin  in  foods,  in  days, 
and  like  things,  and  burden  the  Church  with  bondage  of  the 
law,  as  if  there  ought  to  he  among  Christians,  in  order  to 
merit  justification,  a  service  like  the  Levitical,  the  arrange- 
ment of  which  God  has  committed  to  the  Apostles  and  bishops. 
For  thus  some  of  them  write;  and  the  Pontiffs  in  some 40 
measure  seem  to  be  misled  by  the  example  of  the  law  of 
Moses.  Hence  are  such  burdens,  as  that  they  make  it  mortal  41 
sin,  even  without  offence  to  others,  to  do  manual  labor  on 
holydays,  to  omit  the  Canonical  Hours,  that  certain  foods  de- 
file the  conscience,  that  fastings  are  works  which  appease  God, 
that  sin  in  a  reserved  case  cannot  be  forgiven  but  by  the 
authority  of  him  who  reserved  it ;  whereas  the  Canons  them- 
es selves  speak  only  of  the  reserving  of  the  ecclesiastical 
penalty,  and  not  of  the  reserving  of  the  guilt. 

Whence  have  the  bishops  the  right  to  lay  these  traditions  42 
upon  the  Church  for  the  ensnaring  of  consciences,  when  Peter 
[Acts  15  :  10]  forbids  to  put  a  yoke  upon  the  neck  of  the  dis- 
ciples, and  Paul  says  [2  Cor.  13  :  10]  that  the  power  given 
him  was  to  edification,  not  to  destruction?  Why,  therefore, 
do  they  increase  sins  by  these  traditions? 

But  there  are  clear  testimonies  which  prohibit  the  making 43 
of   such   traditions,   as   though   they   merited   grace  or   were 
necessary  to   salvation.     Paul   says'   [Col.   2:16]:   "Let   11044 
man  judge  you  in  meat,  or  in  drink,  or  in  respect  of  an  holy- 
day,  or  of  the  new  moon,  or  of  the  Sabbath  days  "j   [v.  20, 
23]  :  "If  ye  be  dead  with  Christ  from  the  rudiments  of  the 45 
world,  why,  as  though  living  in   the  world,  are  ye  subject  to 
ordinances  (touch  not ;  taste  not ;  handle  not,  which  all  are  to 
perish  with  the  using)  ;  after  the  commandments  and  doctrines 
of  men?  which  things  have  indeed  a  show  of  wisdom."    Also  46 
in  Tit.   [1  :  14]  he   openly   forbids   traditions:   "Not  giving 
heed  to  Jewish  fables  and  commandments  of  men  that  turn 
from  the  truth."     And  Christ   [Matt.  15:14]  says  of  those  47 
who   require   traditions :    "  Let  them   alone ;    they   be    blind  48 
leaders  of  the  blind w;  and  he  rebukes  such  services  [v.  13]  : 
"  Every  plant  which   my  Heavenly  Father  hath   not  planted, 
shall  be  plucked  up." 

If  bishops  have  the  right  to  burden  churches  with  infinite  49 
traditions,  and  to  ensnare  consciences,  why  does  Scripture  so 


THE  AUGSBURG  CONFESSION.  65 

often  prohibit  to  make  and  to  listen  to  traditions?  Why  does 
it  call  them  "doctrines  of  devils"?  [1  Tim.  4  :  1].  Did  the 
Holy  Ghost  in  vain  forewarn  of  these  things? 

Since,  therefore,  ordinances  instituted  as  things  necessary,  50 
or  with   an  opinion  of    meriting  grace,  are  contrary  to  the 
Gospel,  it  follows  that  it  is  not  lawful  for  any  bishop  to  insti- 
tute or  exact  such  services.      For  it  is  necessary  that  the  doc-  51 
fi7     trine  of  Christian  liberty  be  preserved  in  the  churches, 
namely,  that  the  .bondage  of  the  Law  is  not  necessary  to 
justification,  as  it  is  written  in  the  Epistle  to  the  Galatians 
[5  :  1]  :  "  Be  not  entangled  again  with  the  yoke  of  bondage." 
It  is  necessary  that  the  chief  article  of  the  Gospel  be  pre-  52 
served,  to  wit,  that  we  obtain  grace  freely  by  faith  in  Christ, 
and  not  for  certain  observances  or  acts  of  worship  devised  by 
men. 

What,  then,  are  we  to  think  of  the  Sunday  and  like  rites  53 
in  the  house  of  God?  To  this  we  answer,  that  it  is  lawful 
for  bishops  or  pastors  to  make  ordinances  that  things  be  done 
orderly  in  the  Church,  not  that  thereby  we  should  merit 
grace  or  make  satisfaction  for  sins,  or  that  consciences  be 
bound  to  judge  them  necessary  services,  and  to  think  that  it 
is  a  sin  to  break  them  without  offence  to  others.  So  Paul  54 
ordaius  [1  Cor.  11  :  5],  that  women  should  cover  their  heads 
in  the  congregation  [1  Cor.  14  :  30],  that  interpreters  of 
Scripture  be  heard  in  order  in  the  church,  etc. 

It  is  proper  that  the  churches  should  keep  such  ordinances  55 
for  the  sake  of  charity  and  tranquility,  so  far  that  one  do  not 
offend  another,  that  all  things  be  done  in  the  churches  in 
order,  and  without  confusion  ;  but  so  that  consciences  be  not  56 
burdened  to  think  that  they  be  necessary  to  salvation,  or  to 
judge  that  they  sin  when  they  break  them  without  offence  to 
others;  as  no  one  will  say  that  a  woman  sins  who  goes  out  in 
public  with  her  head  uncovered,  provided  only  that  no  offence 
be  given. 

Of  this  kind,  is  the  observance  of  the  Lord's  Day,  Easter,  57 
Pentecost,  and  like  holydavs  and  rites.      For  those  who  judge  58 
that,  by  the  authority  of  the   Church,  the  observance  of  the 
Lord's  Day  instead   of  the   Sabbath   Day  was  ordained  as  a 
thing  necessary,  do  greatly  err.     Scripture  has  abrogated  the  59 
Sabbath  Day;  for   it  teaches  that,  since  the  Gospel    has  been 
revealed,  all  the   ceremonies  of  Moses  can  be  omitted.     And  6c 
yet,  because  it    was    necessary  to  appoint  a  certain   day,  that 
the  people   might    know  when  they  ought  to  come  together,  it 
appears  that  the  Church  [the  Apostles]  designated  the  Lord's 
Day   for   this    purpose ;    and   this    day   seems   to    have    been 
chosen  all  the  more  for  this  additional  reason,  that  men  might 
9 


66  the  ArcsmiKi  confession. 

have  an  example  of  Christian  liberty,  and  might  know  that 
the  keeping  neither  of  the  Sabbath,  nor  of  any  other  day,  is 
necessary. 

There  are  monstrous  disputations  concerning  the  changing 61 
fifi     of  the  law,  the  ceremonies  of  the  new  law,  the  changing 
of  the  Sabbath   Day,  which  all   have  sprung  from   the 
false  belief  thai  there  must   needs  be  in  the  Church  a  service 
like  to  the  Levitical,  and  that  Christ  had  given  commission  to 
the  Apostles  and  bishops  to  devise  new  ceremonies  as  neces- 
sary to  salvation.     These  errors  crept  into  the  Church  when  62 
the   righteousness    of   faith    was   not   clearly   enough    taught. 
Some  dispute  that  the  keeping  of  the  Lord's  Day  is  not   in- 63 
deed  of  divine  right ;  but  in   a   manner  so.     They  prescribe 
concerning  holydays,  how  far  it  is  lawful  to  work.     What  else  64 
are  such  disputations  but  snares  of  consciences  ?    For  although 
they  endeavor  to   modify  the  traditions,  yet  the  equity  can 
never  be  perceived  as  long  as  the  opinion  remains  that  they 
are  necessary,  which  must  needs  remain  where  the  righteous- 
ness of  faith  and  Christian  liberty  are  disregarded. 

The  Apostles    commanded    to   abstain    from    blood.     AVI1065 
doth  now  observe  it?     And  yet  they  that  do  it  not,  sin  not ; 
for  not  even  the  Apostles  themselves  wanted  to  burden  con- 
sciences with  such  bondage ;  but  they  forbade  it  for  a  time, 
to  avoid  offence.      For,  in   any  decree,  we   must  perpetually  66 
consider  what  is  the  aim  of  the  Gospel.     Scarcely  any  Canons 67 
are  kept  with  exactness,  and,  from  day  to  day,  many  go  out 
of  use  even   with   those  who  are  the  most  zealous  advocates 
of  traditions.     Neither  can  due  regard  be  paid  to  consciences  68 
unless  this  equity  be  observed,  that  we  know  that  the  Canons 
are  kept  without  holding  them  to  be  necessary,  and  that  no 
harm  is  done  consciences,  even  though  traditions  go  out  of 
use. 

But  the  bishops  might  easily  retain   the  lawful  obedience  69 
of  the  people,  if  they  would  not  insist  upon  the  observance 
of  such  traditions  as  cannot  be  kept  with  a  good  conscience. 
Now  they  command  celibacy  ;  they  admit  none,  unless  they  70 
sw^ear  that  they  will  not  teach  the  pure  doctrine  of  the  Gos- 
pel.    The  churches  do  not  ask  that  the  bishops  should  restore  71 
concord  at  the  expense  of  their  honor;  which,  nevertheless, 
it  would  be  proper  for  good  pastors  to  do.     They  ask  only  72 
that  they  would  release  unjust  burdens  which   are  new  and 
have   been   received   contrary  to  the  custom   of  the  Church 
Catholic.     It  may  be  that  there  were  plausible  reasons   for  73 
some  of  these  ordinances ;  and  yet  they  are  not  adapted  to 
fiq     later  times.     It  is  also  evident  that  some  were  adopted  74 
through  erroneous  conceptions.     Therefore,  it  would  be 


THE  AUGSBURG  CONFESSION.  67 

befitting  the  clemency  of  the  Pontiffs  to  mitigate  them  now; 
because  such  a  modification   does  not  shake  the  unity  of  the 
Church.     For  many  human  traditions  have  been  changed  in 
process  of  time,  as  the  Canons  themselves  show.     But  if  it 75 
be  impossible  to  obtain  a  mitigation  of  such  observances  as 
cannot  be  kept  without  sin,  we  are  bound  to  follow  the  Apos- 
tolic  rule   [Acts   5  :  29],  which  commands   us   to  obey  God 
rather  than  men.     Peter  [1  Pet.  5  :  3]  forbids  bishops  to  be  76 
lords,  and  to  rule  over  the  churches.     Now  it  is  not  our  de-77 
sign  to  wrest  the  government  from  the  bishops,  but  this  one 
thing   is   asked,   namely,   that   they  allow  the   Gospel   to   be 
purely   taught,   and    that   they   relax    some    few   observances 
which  cannot  be  kept  without  sin.     But  if  they  make  no  con- 78 
cession,  it  is  for  them  to  see  how  they  shall  give  account  to 
God  for  having,  by  their  obstinacy,  caused  a  schism. 


Conclusion. 


These  are  the  Chief  Articles  which  seem  to  be  in  contro-   1 
versy.     For  although  we  might  have  spoken  of  more  Abuses, 
yet  to  avoid  undue  length,  we  have  set  forth  the  chief  points, 
from    which   the   rest   may   be   readily  judged.     There   have   2 
been   great   complaints  concerning   indulgences,   pilgrimages, 
and    the    abuses   of   excommunications.      The   parishes   have 
been    vexed    in   many    ways   by  the   dealers   in    indulgences. 
There  were  endless  contentions  between  the  pastors  and  the 
monks  concerning   the   parochial    rites,   confessions,   burials, 
sermons  on   extraordinary  occasions,  and   innumerable  other 
things.     Things   of  this  sort   we  have   passed    over,  so  that   3 
the  chief  points  in  this  matter,  having  been  briefly  set  forth, 
might  be   the  most  readily   understood.     Nor   has   anything  4 
been  here  said  or  adduced  to  the  reproach  of  any  one.     Only    5 
those  things  have  been  recounted,  whereof  we  thought  that 
it  was  necessary  to  speak,  so   that  it   might   be  understood 
that,  in  doctrine  and  ceremonies,  nothing   has  been  received 
on  our  part",  against  Scripture  or  the  Church  Catholic,  since 
it  is  manifest  that  we  have  taken  most  diligent   care  that  no 
new  and  ungodly  doctrine,  should  creep  into  our  churches. 

The  above  articles  we  desire  to  present  in  accordance  with 
the  edict  of  Your  Imperial  Majesty,  so  that  our  Confession 
should  therein  be  exhibited,  and  a  summary  of  the  doctrine 
of  our  teachers  might  be  discerned.     If  anything  further  be 


68  THE   AUGSBURG   CONFESSION. 

desired,  we  arc  ready,  God   willing,  to  present  ampler  infor- 
mation according  to  the  Scriptures. 

,I<  >n\,  I  hike  of  Saxony,  Elector. 
George,  Margrave  of  Brandenburg. 
Ernest,  Duke  <>!'  Luneburg. 
Philip,  Landgrave  of  1  [esse. 
John  Frederick,  Duke  of  Saxony. 
Francis,  Duke  of  Luneburg. 
Wolfgang,  Prince  of  Anhalt. 
Senate  and  Magistracy  of  Nurembur^ 
Sen atk  of  Reutlingen. 


PART  III. 
APOLOGY  OF  THE  AUGSBURG  CONFESSION. 


APOLOGY 


OF 


THE  AUGSBURG  CONFESSION. 


CONTENTS. 


MELANCHTHON'S  PREFACE. 
L    Of  the  First  Article. 

CHAPTER  I. 

OF  OEIGINAL  SIN. 

II     Of  the  Second  Article. 
IIL    Of  the  Third  Article  (Concerning  Christ). 

CHAPTER  II. 
OF  JUSTIFICATION. 
IV     Op  the  Fourth,  Fifth,  Sixth  and  Twentieth  Articles 
What  is  justifying  faith  ? 
Faith  in  Christ  justifies. 
Kemission  of  sins  obtained  by  faith  alone  in  Christ 

CHAPTER  III. 

OF  LOVE  AND  THE  FULFILLING  OF  THE  LAW 

Reply  to  the  arguments  of  adversaries. 

CHAPTER  IV. 
OF  THE  CHURCH. 
V.    Of  the  Seventh  Article. 
VL    Of  the  Eighth  Article. 
VIL     Of  the  Ninth  Article  (Baptism). 
VIII.    Of  the  Tenth  Article  (The  Holy  Supper). 
IX.    Op  the  Eleventh  Article  (Confession). 

CHAPTER  V. 
OF  REPENTANCE. 
X     Of  the  Twelfth  Article. 

n 


72  THE  APOLOGY  OF  THE   AUGSBURG  CONFKSSIOM. 

CHAPTER  VI. 

OF   CONFESSION   AND   SATISFACTION. 

CHAPTER   VII. 
OF  THE   NUMBER   AND    USE   OF   THE  SACRAMENTS 
XL    Of  the  Thirteenth  Article. 
XII.     Of  the  Fourteenth  Article  (Ecclesiastical  Orders). 

CHAPTER   VIII. 

OF   HUMAN   TRADITIONS    IX    THE   CHURCH. 

XIII.  Of  the  Fifteenth   Article. 

XIV.  Of  the  Sixteenth  Article  (Civil  Order). 

XV.     Of    the    Seventeenth    Article    (The   Return  of  Christ   u 

Judgment). 
XVI.    Of  the  Eighteenth  Article  (Free  Will). 
XVII.    Of  the  Nineteenth  Article  (The  Cause  of  Sin). 
XVI 1 1.     Of  the  Twentieth  Article  (Good  Works). 

CHAPTER    IX. 
OF  THE   INVOCATION   OF  SAINTS. 
XIX.    Of  the  Twenty-first  Article. 

CHAPTER  X. 
OF   BOTH   KINDS   IN  THE   LORD'S   SUPPER 

CHAPTER  XL 
OF  THE  MARRIAGE   OF   PRIESTS. 

CHAPTER   XII. 

OF  THE   MASS. 
Definition  of  sacrifice,  and  the  various  species  of  sacrifices 
Opinion  of  the  Fathers  concerning  sacrifice. 
The  use  of  the  sacrament. 
The  terms  of  the  Mass. 
Mass  for  the  dead. 

CHAPTER   XIII. 

OF   MONASTIC  VOWS. 

CHAPTER   XIV.      . 
OF  ECCLESIASTICAL   TOWER 


73     THE  APOLOGY  OF  THE  CONFESSION. 


Philip    Melanchtiion    presents    his    Greeting   to  the 

Reader. 

After  the  Confession  of  our  princes  was  publicly  read,  cer-  i 
tain  theologians  and  monks  prepared  a  confutation  of  our  writ- 
ing; and  when  His  Imperial  Majesty  had  caused  this  also  to  be 
read  in  the  assembly  of  the  princes,  he  demanded  of  our  princes 
that  they  should  assent  to  this  confutation.  But  as  our  princes  2 
had  heard  that  many  articles  were  disapproved,  which  they 
could  not  abandon  without  offence  to  conscience,  they  asked 
that  a  copy  of  the  confutation  be  furnished  them,  that  they 
might  be  able  both  to  see  what  the  adversaries  condemned  and 
to  refute  their  arguments.  And  indeed  in  a  cause  of  such  im- 
portance,  pertaining  to  religion  and  the  instruction  of  consci- 
ences, they  thought  that  the  adversaries  would  produce  their 
writing  without  any  hesitation.  But  this  our  princes  could 
not  obtain,  unless  on  the  most  perilous  conditions,  which  it  was 
impossible  for  them  to  accept. 

Then,  too,  negotiations  for  peace  were  begun,  in  which  it  3 
was  apparent  that  our  princes  declined   no   burden,  however 
grievous,  that  could  be  assumed  without  offence  to  conscience. 
~»      But  the  adversaries  obstinately  demanded  this,  viz.  that  4 

we  should  approve  certain  manifest  abuses  and  errors;  and 
as  we  could  not  do  this,  His  Imperial  Majesty  again  demanded 
that  our  princes  should  assent  to  the  confutation.  This  our 
princes  declined  to  do.  For  in  a  matter  pertaining  to  religion, 
how  could  they  assent  to  a  writing  into  which  they  had  not 
looked?  Especially,  as  they  had  heard  that  some  articles 
were  condemned,  in  which  it  was  impossible  for  them,  with- 
out grievous  sin,  to  approve  the  opinions  of  the  adversaries. 

They  had,  however,  commanded  me  and  some  others  to  pre-  5 
pare  an  Apology  of  the  Confession,  in  which  the  reasons  why 
we  could  not  receive  the  confutation  should  be  set  forth  to  His 
Imperial  Majesty,  and  the  objections  made  by  the  adversaries 
should  be  refuted.  For  during  the  reading,  some  of  us  had  6 
taken  down  the  chief  points  of  the  topics  and  arguments. 
This  Apology  they  finally  [at  last  when  they  took  their  de-7 

10  73 


74         THE   APOLOGY  OF  THE   AUGSBURCJ   CONFESSION. 

parture  from  Augsburg]  offered  to  His  Imperial  Majesty,  that 
he  might  know  that  we  were  hindered,  by  the  greatest  and 
most  Important  reasons,  from  approving  the  confutation.     But 

His  Imperial  Majesty  did  not  receive  the  offered  writing.     Af- 
terwards a  decree  was  published,  in  which  the  adversaries  boast  8 
that  they  have  refuted  0111  Confession  from  the  Scriptures. 

You  have  now,  therefore,  reader,  our  apology j  from  which  9 
you  will  understand  not  only  what  the  adversaries  have  judged 
(for  we  have  reported  this  in  good  faith),  hut  also  that  they 
have  condemned  several  articles  contrary  to  the  manifest  Scrip- 
ture of  the  Holy  Ghost;  so  far  are  they  from  overthrowing 
our  propositions  by  means  of  the  Scriptures. 

Although  originally  we  began  the  Apology  by  taking  coun-  ic 
sel  with  others,  nevertheless,  as  it  passed  through  the  press,  I 
-r      have  made  some  additions.     Wherefore  I  give  my  name, 
so  that  no  one  may  complain  that  the  book  has  been  pub- 
lished anonymously. 

It  has  always  been  my  custom  in  these  controversies,  to  re-  1 1 
tain,  so  far  as  I  was  at  all  able,  the  form  of  the  ordinarily  re- 
ceived doctrine,  in  order  that  at  some  time  concord  could  be 
reached  the  more  readily.  Nor  indeed  am  I  now  departing 
far  from  this  custom ;  although  I  could  justly  lead  awTay  the 
men  of  this  age  still  farther  from  the  opinions  of  the  adver- 
saries. But  the  adversaries  are  treating  the  case  in  such  ai? 
way,  as  to  show  that  they  are  seeking  neither  truth  nor  con- 
cord, but  to  drain  our  blood. 

And  now  I  have  written  with  the  greatest  moderation  possi-  1 3 
ble ;  and  if  any  expression  appear  too  severe,  I  must  say  here 
beforehand  that  I  am  contending  with  the  theologians  and 
monks  who  wrote  the  confutation,  and  not  with  the  Emperor 
or  the  princes,  whom  I  hold  in  due  esteem.  But  I  have  14 
recently  seen  the  confutation,  and  have  noticed  how  cunningly 
and  artfully  it  was  written,  so  that  on  some  points  it  could  de- 
ceive even  the  cautious. 

Yet  I  have  not  discussed  all  their  sophistries;  for  it  would  13 
be  an  endless  task ;  but  I  have  comprised  the  chief  arguments, 
that  there  might  be  among  all  nations  a  testimony  concerning 
us,  that  we  hold  the  Gospel  of  Christ  correctly  and  in  a  pious 
way.  Discord  does  not  delight  us ;  neither  are  we  indifferent  to 
our  danger,  the  extent  of  which,  in  such  a  bitterness  of  hatred 
wherewith  the  adversaries  have  been  inflamed,  we  readily  un- 
derstand. But  we  cannot  abandon  truth  that  is  manifest  and 
necessary  to  the  Church.  Wherefore  we  believe  that  troubles  if- 
s^d  dangers  for  the  glcry  of  Christ  aid  the  cood  of  the  Church, 
Biiuuiu  be  endured;  we  are  confident  that  trus  u^  £i~1:x"  +^ 
-n  duty  is  approved  of  God,  and  we  hope  that  the  judgmer- 
of  posterity  concerning  us,  will  be  more  just.     For  it  U    • 


Ch.  L,  Art.  II.    ORIGINAL  SIX  75 

.mdeniable  that  many  topics  of  Christian  doctrine,  whose  exist- 
ence in  the  Church  is  of  the  greatest  moment,  have  been  brought 
to  view  by  our  theologians,  and  explained  ;  in  reference  to  which, 
we  are  not  disposed  here  to  recount,  under  what  sort  of  opinions 
and  how  dangerous,  they  formerly  lay  covered  in  the  writings 
of  the  monks,  canonists  and  sophistical  theologians. 

We  have  the  public  testimonials  of  many  good  men,  who  18 
give  God  thanks  for  this  greatest  blessing,  viz.  that  concerning 
many  necessary  topics,  he  has  taught  better  things  than  are  read 
everywhere  in  the  books  of  our  adversaries. 

We  will  commend  our  cause,  therefore,  to  Christ,  who  here-  19 
after  will  judge  these  controversies,  and  we  beseech  him  to  look 
upon  the  afflicted  and  scattered  Churches,  and  to  bring  them 
back  to  godly  and  perpetual  concord.  [Therefore,  if  the  known 
and  clear  truth  is  trodden  under  foot,  we  will  resign  this  cause 
to  God  and  Christ  in  heaven,  who  is  the  Father  of  orphans, 
and  the  Judge  of  widows  and  of  all  the  forsaken,  who  (as  we 
certainly  know)  will  judge  and  pass  sentence  upon  this  cause 
aright.  Lord  Jesus  Christ,  it  is  thy  holy  Gospel,  it  is  thy 
cause,  look  thou  upon  the  many  troubled  hearts  and  consciences, 
and  maintain  and  strengthen  in  thy  truth  thy  Churches  and 
little  flocks,  who  suffer  from  the  devil,  anxiety  and  distress. 
Confound  all  hypocrisy  and  lies,  and  grant  peace  and  unity,  so 
that  thy  glory  may  advance,  and  thy  kingdom,  strong  against 
all  the  gates  of  hell,  may  continually  grow  and  increase.] 


77  Article  I. 

Of  God. 

The  first  article  of  our  Confession,  our  adversaries  approve,  1 
in  which  we  declare  that  we  believe  and  teach  that  there  is  one 
divine  essence,  indivisible,  etc.,  and  yet  that  there  are  three  dis- 
tinct persons,  of  the  same  divine  essence,  and  coeternal,  Father, 
Son  and  Holy  Ghost.  This  article  we  have  always  taught  and  a 
defended,  and  we  believe  that  it  has,  in  Holy  Scripture,  sure 
and  firm  testimonies  that  cannot  be  overthrown.  And  we  con- 
stantly affirm  that  those  thinking  otherwise  are  outside  of  the 
Church  of  Christ,  and  are  idolaters,  and  insult  God  [idolatrous 
and  blasphemous]. 

CHAPTER  I. 

Article  II. 

Of  Original  Sin. 

The  second  article,  Of  Original  Sin,  the  adversaries  approve,  \ 
but  in  such  a  way,  that  they,  nevertheless,  censure  the  definition 


7G  THE  APOLOGY   OF  THE   AUGSBUKG    CONFESSION 

of  Original  Sin,  which  we  incidentally  gave.  Here  at  the  very 
threshold,  His  Imperial  Majesty  will  discover  that  the  writers  of 
the  confutation  were  deficient  not  only  in  judgment,  but  also  in 
candor.  For  whereas  we,  with  a  simple  mind,  desired,  in  pa^s- 
•ng,  to  recount  those  things  which  Original  Sin  embraces,  these 
men,  by  framing  an  invidious  interpretation,  artfully  distort  a 
proposition  that  has  in  it  nothing  which  of  itself  is  wrong. 
Thus  they  say:  "To  be  without  the  fear  of  God,  to  be  with- 
out faith,  is  actual  guilt;"  and  therefore  they  deny  that  it  is 
original  guilt. 

[A.   Of  the  Notion  of  Original  Sin."] 

It  is  very  evident  that  such  subtilties  have  originated  in  the  a 
schools,  not  in  the  council  of  the  Emperor.     But  although  this 
false  interpretation  can  be  very  easily  refuted ;  yet,  in  order 
that  all  good  men  may  understand  that  we  teach  in  this  matter 
nothing  that  is  absurd,  we  ask  first  of  all  that  the  German  Con- 
-o     fession  be  examined.     This  will  free  us  from  the  suspicion 
of  novelty.    For  there  it  is  written  :   Welter  wlrd  gelehret,  das 
nach  dem  Fall  Add  alle  Menschen,  so  naturlich  geboren  werden, 
in  Siinden  empfangen,  und  geboren  werden  ;  das  1st,  dass  sle  alle 
von  Mutter  Lelbe  an  voll  baser  Lust  und  Nelgung  sind,  kelne 
wahre   Gottesfurcht,  keln  wahren   Glauben  an   Gott  von  Natur 
haben  kbnnen.    [It  is  further  taught  that  since  the  Fall  of  Adam, 
all  men  who  are  naturally  born,  are  conceived  and  born  in  sin, 
i.  e.  that  they  all,  from  their  mother's  womb,  are  full  of  evil 
desire  and  inclination,  and  can  have  by  nature,  no  true  fear  of 
God,  no  true  faith  in  God.]     This  passage  testifies  that  we  deny  3 
to  those  propagated  according  to  carnal  nature,  not  only  the  acts, 
but  also  the  power  or  gifts  of  producing  fear  and  trust  in  God. 
For  we  say  that  those  thus  born  have  concupiscence,  and  cannot 
produce  true  fear  and  trust  in  God.     What  is  there  here,  with 
which  fault  can  be  found  ?     To  good  men,  we  think,  indeed, 
that  we  have  exculpated   ourselves  sufficiently.     For  in   this 
sense  the  Latin  statement  denies  to  nature  the  powfer,  i.  e.  it 
denies  the  gifts  and  energy,  by  which  to  produce  fear  and  trust 
in  God,  and,  in  adults,  the  acts.     So  that  wdien  we  mention  con- 
cupiscence, we  understand  not  only  the  acts  or  fruits,  but  the 
constant  inclination  of  the  nature  [the  evil  inclination  within, 
which  does  not  cease,  as  long  as  we  are  not  born  anew  through 
the  Spirit  and  faith]. 

But  hereafter  we  will  show  more -fully,  that  our  statement  4 
agrees  with  the  usual  and  ancient  definition.  For  we  must  first 
show  our  design  in  preferring  to  employ  these  wrords  in  this 
place.  In  their  schools,  the  adversaries  confess  that  "  the 
material,"  as  they  call  it,  "  of  Original  Sin,  is  concupiscence." 
Wherefore,  in  framing  the  definition,  this  should  not  have  been 


Ch.  L,  Art.  II.    ORIGINAL  SIN.  77 

passed  by,  especially  at  this  time,  when  some  are  philosophizing 
concerning  it  in  a  manner  unbecoming  our  religion  [are  speak- 
ing concerning  this  innate,  wicked  desire,  more  after  the  manner 
of  heathen  from  philosophy,  than  according  to  God's  word  01 
Holy  Scripture]. 

For  some  contend  that  Original  Sin  is  not  a  fault  or  corrup-  c 
tion  in  the  nature  of  man,  but  only  servitude,  or  a  condition  of 
mortality  [an  innate  evil  nature,  but  only  a  fault  or  imposed 
load  or  burden],  which  those  propagated  from  Adam  bear, 
because  of  the  guilt  of  another  [namely,  Adam's  sin],  and 
without  any  fault  of  their  own.  Besides,  the)-  add  that  in 
eternal  death,  no  one  is  condemned  on  account  of  Original  Sin, 
just  as  those  who  are  born  of  a  bond-woman  are  slaves,  and 
bear  this  condition  without  any  vice  of  nature,  but  because  of 
the  calamity  of  their  mother.  To  show  that  this  impious  opin-£ 
ion  is  displeasing  to  us,  we  made  mention  of  " concupiscence" 
and,  with  the  best  intention,  have  termed  and  explained,  as  "  dis- 
eases" "  that  the  nature  of  men  is  born  corrupt  and  full  of  faults." 

Nor  indeed  have  we  only  made  use  of  the  term  concupiscence,  7 
but  we  have  also  said  that  "  the  fear  of  God  and  faith  are  want- 
ing" This  we  have  added  with  the  following  design :  The 
scholastic  teachers  also,  not  sufficiently  understanding  the  defini- 
tion of  Original  Sin,  which  they  have  received  from  the  Fathers, 
extenuate  the  sin  of  origin.  They  contend  concerning  thefomes 
[or  evil  inclination]  that  it  is  a  quality  of  [fault  in  the]  body, 
and,  with  their  usual  folly,  ask  whether  this  quality  be  derived 
from  the  contagion  of  the  apple  or  from  the  breath  of  the  ser- 
pent, and  whether  it  be  increased  by  remedies?  With  such 
questions  they  have  suppressed  the  main  point.  Therefore,  8 
when  they  speak  of  the  sin  of  origin,  they  do  not  mention  the 
more  serious  faults  of  human  nature,  to  wit,  ignorance  of  God, 
contempt  for  God,  the  being  destitute  of  fear  and  confidence 
in  God,  hatred  of  God's  judgment,  the  flight  from  God  [as 
from  a  tyrant]  when  he  judges,  anger  toward  God,  despair  of 
grace,  the  having  confidence  in  present  things  [money,  prop- 
erty, friends],  etc.  These  diseases,  which  are  in  the  highest 
degree  contrary  to  the  law  of  God,  the  scholastics  do  not 
notice;  yea,  to  human  nature  they  meanwhile  ascribe  unim- 
paired strength  for  loving  God  above  all  things,  and  for  ful- 
filling God's  commandments  according  to  the  substance  of  the 
acts;1  nor  do  they  see  that  they  are  saying  things  that  are  con- 
tradictory to  one  another.  For  what  else  is  the  being  able  in  9 
one's  own  strength  to  love  God  above  all  things,  and  to  fulfil 
his  commandments,  but  to  have  original  righteousness  [to  be  a 
new  creature  in  Paradise,  entirely  pure  and  holy]?     But  if  ic 

1  Augsburg  Coufession,  Art.  xviii.  8. 


78         THE  APOLOGY   OF  THE   AUGSBURG   CONFESSION. 

human  nature  have  such  strength  as  to  be  able  of  itself  to  love 
God  above  all  things,  as  the  scholastics  confidently  affirm,  what 
will  Original  Sin  be?  For  what  will  there  be  need  of  the 
grace  of  Christ,  if  we  can  be  justified  by  our  own  righteous- 
ness [powers]?  For  what  will  there  be  need  of  the  Holy 
Ghost,  if  human  strength  can,  by  itself,  love  God  above  all 
things,  and  fulfil  God's  commandments?  Who  does  not  seen 
how  preposterously  our  adversaries  speak  ?  The  lighter  dis- 
eases in  the  nature  of  man  they  acknowledge,  the  more  severe 
they  do  not  acknowledge ;  and  yet  of  these,  Scripture  every- 
where admonishes  us,  and  the  prophets  constantly  complain 
[as  the  13th  Psalm,  and  some  other  psalms  say,  Ps.  14  :  1-3; 
5:9;  140  :  3 ;  36  :  1],  viz.  of  carnal  security,  of  the  contempt 
of  God,  of  hatred  toward  God,  and  of  similar  faults  born  with 
us.  But  after  the  scholastics  mingled  with  Christian  doctrine,  12 
™  philosophy  concerning  the  perfection  of  nature  [light  of 
reason],  and  ascribed  to  the  Free  Will  and  to  elicit  acts 
more  than  was  sufficient,  and  taught  that  men  are  justified 
before  God  by  philosophic  or  civil  righteousness  (which  we 
also  confess  to  be  subject  to  reason,  and  in  a  measure  within 
our  power) ;  they  could  not  see  the  inner  uncleanness  of  the 
nature  of  men.  For  this  cannot  be  judged  except  from  the  13 
Word  of  God,  of  which  the  scholastics,  in  their  discussions,  do 
not  frequently  treat. 

These  were  the  reasons,  why,  in  the  description  of  Original  14 
Sin,  we  made  mention  of  concupiscence  also,  and  denied,  to 
man's  natural  strength,  fear  and  confidence  in  God.  For  we 
wished  to  indicate  that  Original  Sin  contains  also  these  diseases, 
viz.  ignorance  of  God,  contempt  for  God,  the  being  destitute 
of  fear  and  confidence  in  God,  inability  to  love  God.  These 
are  the  chief  faults  of  human  nature,  conflicting  especially  with 
the  first  table  of  the  Decalogue. 

Neither  have  we  said  anything  new.     The  ancient  definition  15 
understood  aright  expresses  precisely  the  same  thing  when  it 
says:  "Original  Sin  is  the  absence  of  original  righteousness  " 
[a  lack  of  the  first  purity  and  righteousness  in  Paradise].     But 
what   is  righteousness  ?     Here  the  scholastics  wrangle  about 
dialectic  questions ;  they  do  not  explain  what  original  right- 
eousness is.     Now,  in  the  Scriptures,  righteousness  comprises  i( 
not  only  the  second  table  of  the  Decalogue,  but  the  first  also, 
which  teaches  concerning  the  fear  of  God,  concerning  faith, 
concerning  the  love  of  God.     Therefore  original  righteousness  17 
should  have  not  only  an  equable  temperament  of  the  bodily 
qualities  [perfect  health  and,  in  all  respects,  pure  blood,  unim- 
paired powers  of  the  body],  but  also  these  gifts,  viz.  a  more 
certain  knowledge  of  God,  fear  of  God,  confidence  in  God,  or 
certainly  rectitude  and  the  power  to  yield  these  affections.    And  18 


Cn.  L,  Art.  II.    ORIGINAL  SIX.  79 

Scripture  testifies  to  this,  when  it  says  [Gen.  i  :  27]  that  man 
was  fashioned  in  the  image  and  likeness  of  God.     AVhat  else  is 
o*      this  than  that,  in  man,  there  were  embodied  such  wisdom 
and  righteousness,  as  apprehended  God,  and  in  which  God 
was  reflected,  i.  e.  to  man  there  were  given  the  gifts  of  the 
knowledge  of  God,  the  fear  of  God,  confidence  in  God,  and  the 
like?     For  thus  Irenseus  and  Ambrose  interpret  the  likeness  19 
to  God,  the  latter  of  whom  says :  "  That  soul  is  not,  therefore, 
in  the  image  of  God,  in  which  God  is  not  at  all  times."     And  i> 
Paul  shows  the  Ephesians  (5  :  9)  and  Colossians  (3  :  10),  that 
the  image  of  God  is  "  the  knowledge  of  God,  righteousness  and 
truth."     Nor  does  Longobard  fear  to  say  that  original  right- 21 
eousness  "is  the  very  likeness  to  God,  which  God  imparted  to 
man    in    the   beginning."     We    recount   the  opinions   of  the  22 
ancients,  which  in  no  way  interfere  with  Augustine's  interpre- 
tation of  the  image. 

Therefore  the  ancient  definition,  when  it  says  that  sin  is  the  23 
lack  of  righteousness,  not  only  denies  obedience  with  respect  to 
man's  lower  powers,  but  also  denies  the  knowledge  of  God, 
confidence  in  God,  the  fear  and  love  of  God,  or  certainly  the 
power  to  produce  these  affections.  For  even  the  theologians 
themselves  teach  in  their  schools  that  these  are  not  produced 
without  certain  gifts  and  the  aid  of  grace.  In  order  that  the 
matter  may  be  understood,  we  term  these  very  gifts,  the  know- 
ledge of  God,  and  fear  and  confidence  in  God.  From  these 
facte,  it  appears  that  the  ancient  definition  says  precisely  the 
same  thing  that  we  say,  denying  fear  and  confidence  toward 
God,  to  wit,  not  only  the  acts,  but  also  the  gifts  and  power  to 
produce  these  acts. 

Of  the  same  import  is  the  definition  of  Augustine,  who  is  24 
accustomed  to  define  Original  Sin,  as  concupiscence  [a  wicked 
desire].  For  he  means  that  when  righteousness  had  been  lost, 
concupiscence  succeeded.  For  inasmuch  as  diseased  nature 
cannot  fear  and  love  God,  and  believe  God,  it  seeks  and  loves 
carnal  things.  God's  judgment  it  either  in  security  contemns, 
r,  thoroughly  terrified,  hates.  Thus  Augustine  includes  both 
tne  defect  and  the  vicious  habit  which  has  succeeded  it.  Nor  25 
indeed  is  concupiscence  only  a  corruption  of  the  qualities  of 
the  body,  but  also,  in  the  higher  powers,  a  vicious  turning  to 
no  carnal  things.  Nor  do  those  persons  see  what  they  say, 
who  ascribe  to  man  at  the  same  time  concupiscence  that 
is  not  entirely  destroyed  by  the  Holy  Ghost,  and  love  to  God 
above  all  things. 

We,  therefore,  have  been   right  in   expressing,  in   our  de-  26 
scription  of  Original  Sin,  both,  viz.  these  defects,  the  not  being 
able  to  believe  God,  the  not  being  able  to  fear  and  love  God ; 
and,  likewise,  the  having   concupiscence  which   seeks  carnal 


80  THE  APOLOGY  OF  THE  AUGSBURG  CONFESSION. 

things  contrary  to  God's  Word,  i.  e.  seeks  not  only  the  pleasure 
of  the  body,  but  also  carnal  wisdom  and   righteousness,  and, 
contemning  God,  trusts  in  these  as  good  things.     Nor  only  the  1; 
ancients,  but  also  the  more  recent  [teachers  and  scholastics],  at 

least  the  wiser  ones  among  them,  teach  thai  Original  Sin  is  at 
the  same  time  truly  these,  viz.  the  defects  which    I  have   re- 
counted, and  concupiscence.     For  Thomas  says  thus:  "Orig- 
inal  Sin  comprehends  the  loss  of  original  righteousness,  and 
with  this  an  inordinate  disposition  of  the  parts  of  the  soul; 
whence  it  is  not  pure  loss,  but  a  corrupt  habit."     And  Bona-  28 
ventura:    "When   the  question   is  asked,  'What  is  Original 
Sin?'  the  correct  answer  is,  that  it  is  immoderate  concupiscence. 
The  correct  answer  is  also,  that  it  is  want  of  the  righteousness 
that  is  due.     And   in   one  of  these   replies,  the  other  is  in- 
cluded."    The  same  is  the  opinion  of  Hugo,  when  he  says  that  29 
"  Original  Sin  is  ignorance  in  the  mind,  and  concupiscence  in 
the  flesh."     For  he  thereby  indicates  that  when  we  are  born, 
we  bring  with  us  ignorance  of  God,  unbelief,  distrust,  con- 
tempt and  hatred  of  God.     For  when  he  mentions  ignorance,  3c 
he  includes  these.     These  opinions  also  agree  with  Scripture. 
For  Paul  sometimes  expressly  calls  it  a  defect,  as  (1  Cor.  2  : 
14) :    "  The   natural    man    receiveth    not   the   things   of    the 
Spirit  of  God."     In  another  place  (Rom.  7  :  5),  he  calls  it 
concupiscence,  "  working  in  our  members  to  bring  forth  fruit 
unto  death."     In  reference  to  both  parts,  we  could  cite  more  31 
passages ;  but  in  regard  to  a  manifest  fact,  there  is  no  need  of 
testimonies.     And  the  intelligent  reader  will  readily  be  able  to 
decide,  that  to  be  without  the  fear  of  God  and  without  faith, 
are  more  than  actual  guilt.     They  are  abiding  defects  in  nature 
that  has  not  been  renewed. 
Ro  In  reference  to  Original  Sin,  we  therefore  hold  noth-  32 

ing  differing  either  from  Scripture  or  from  the  Catholic 
Church,  but  cleanse  from  corruptions  and  restore  to  light  most 
important  declarations  of  Scripture  and  of  the  Fathers,  that 
had  been  covered  over  by  the  sophistical  controversies  of  mod- 
ern theologians.  For  it  is  manifest  from  the  subject  itself  that 
modern  theologians  have  not  noticed  what  the  Fathers  meant 
when  they  spake  of  defect.  But  the  recognition  of  Original  33 
Sin  is  necessary.  For  the  magnitude  of  the  grace  of  Christ 
cannot  be  understood,  unless  our  diseases  be  recognized.  The 
entire  righteousness  of  man  is  mere  hypocrisy  before  God, 
unless  we  acknowledge  that  our  heart  is  naturally  destitute 
of  love,  fear  and  confidence  in  God.  For  this  reason,  the  34 
prophet  (Jer.  31  :  19)  says:  "After  that  I  was  instructed,  I 
smote  upon  my  thigh.  Likewise  (Ps.  116  :  11)  "I  said  in 
my  haste,  All  men  are  liars,"  i.  e.  not  thinking  aright  concern- 
ing God. 


Ch.  I.,  Art.  II.    OKIGLNTAL  SIN.  81 

[B.  Against  the  adversaries  of  Luther.~\ 

Here  our  adversaries  inveigh  against  Luther  also,  because  35 
he  wrote  that  "Original  Sin  remains  after  baptism/'  They 
add  that  this  article  was  justly  condemned  by  Leo  X.  But 
His  Imperial  Majesty  will  find  on  this  point  a  manifest  slan- 
der. For  our  adversaries  know  in  what  sense  Luther  intended 
this  remark,  that  Original  Sin  remains  after  baptism.  He 
always  thus  wrote,  viz.  that  baptism  removes  the  imputation 
(reatus)  of  Original  Sin,  although  the  material,  as  they  call  it, 
of  the  sin,  i.  e.  concupiscence,  remains.  He  also  added  in 
reference  to  the  material,  that  the  Holy  Ghost,  given  through 
baptism,  begins  to  put  to  death  the  concupiscence,  and  creates 
new  movements  [a  new  light,  a  new  sense  and  spirit]  in  man. 
In  the  same  manner,  Augustine  also  speaks,  who  says :  "Sin  36 
is  remitted  in  baptism,  not  in  such  a  manner  that  it  no  longer 
exists,  but  so  that  it  is  not  imputed."  Here  he  confesses  open- 
ly that  sin  exists,  i.  e.  that  it  remains,  although  it  is  not  im- 
puted. And  this  judgment  was  so  agreeable  to  those  who 
succeeded  him  that  it  was  recited  also  in  the  decrees.  Also 
against  Julian,  Augustine  says :  "  The  law,  which  is  in  the 
members,  has  been  annulled  by  spiritual  regeneration,  and  re- 
mains in  the  mortal  flesh.  It  has  been  annulled  because  the 
guilt  has  been  remitted  in  the  sacrament,  by  which  believers 
are  born  again ;  but  it  remains,  because  it  occasions  desires, 
against  which  believers  contend."  Our  adversaries  know  that  37 
Luther  believes  and  teaches  thus,  and  while  they  cannot  dis- 
prove the  fact,  they  nevertheless  pervert  his  words,  in  order  by 
this  artifice  to  crush  an  innocent  man. 
£*  But  they  contend  that  concupiscence  is  a  penalty,  and  38 

not  a  sin  [a  burden  and  imposed  penalty,  and  is  not  such 
a  sin  as  is  subject  to  death  and  condemnation].  Luther  main- 
tains that  it  is  a  sin.  It  has  been  said  above  that  Augustine 
defines  Original  Sin  as  concupiscence.  If  there  be  anything 
disadvantageous  in  this  opinion,  let  them  quarrel  with  Augus- 
tine. Besides  Paul  says  (Rom.  7  :  7,  23) :  "  I  had  not  known  39 
lust"  (concupiscence),  "except  the  law  had  said,  Thou  shall 
not  covet."  Likewise :  "  I  see  another  law  in  my  members, 
warring  against  the  law  of  my  mind,  and  bringing  me  into 
captivity  to  the  law  of  sin  which  is  in  my  members."  Theses 
testimonies  can  be  overthrown  by  no  sophistry.  For  they 
clearly  call  concupiscence  sin,  which,  nevertheless,  is  not  im- 
puted to  those  who  are  in  Christ,  although  by  nature  it  is  a 
matter  worthy  of  death,  where  it  is  not  forgiven.  Thus,  be- 41 
yond  all  controversy,  the  Fathers  believe.  For  Augustine,  in 
a  long  discussion,  refutes  the  opinion  of  those,  who  thought 
that  concupiscence  in  man,  is  not  a  fault,  but  an  adiaphoron, 
11 


82         THE  A.POLOGY   OF  THE   AUGSBURG   CONFESSION. 

as  color1  or  ill-health  is  said  to  be  an  adiaphoron  <>f  t he  body 
[as  to  have  a  Mack  or  a  white  body  is  neither  good  nor  evil]. 

But  if  the  adversaries  will  contend  that  the  fomes  [or  evil  4: 
inclination]  is  an  adiaphoron,  not  only  many  passages  of  Scrip- 
ture, but  the  entire  Church  also  [and  all  the  Fathers)  will 
contradict  them.  For  even  though  perfect  consent  were  not 
attained  [even  if  not  entire  consent,  but  only  the  inclination 
and  desire  be  there],  who  ever  dared  to  say  that  these  were 
adiaphora,  viz.  to  doubt  concerning  God's  wrath,  concerning 
God's  grace,  concerning  God's  Word,  to  be  angry  at  the  judg- 
ments of  God,  to  be  provoked  because  God  does  no*  at  once 
remove  one  from  afflictions,  to  murmur  because  the  wicked 
experience  a  better  fortune  than  the  good,  to  be  urged  on  by 
wrath,  lust,  the  desire  for  glory,  wealth,  etc.?  And  yet  godly  43 
men  acknowledge  these  in  themselves,  as  appears  in  the  Psalms 
and  the  prophets.  But,  in  the  schools,  they  transferred  hither 
from  philosophy,  notions  entirely  different,  that,  because  of 
emotions,  we  are  neither  good  nor  evil,  we  are  neither  praised 
nor  blamed.  Likewise,  that  nothing  is  sin,  unless  it  be  volun- 
tary [inner  desires  and  thoughts  are  not  sins,  if  I  do  not  alto- 
gether consent  thereto].  These  notions  were  expressed  among 
philosophers,  with  respect  to  civil  righteousness,  and  not  with 
respect  to  God's  judgment.  [For  there  it  is  true,  as  the  jurists 
say,  L.  cogitationis,  thoughts  are  exempt  from  custom  and  pun- 
ishment. But  God  searches  the  hearts;  in  God's  court  and 
judgment  it  is  different.]  With  no  greater  prudence,  they  add 
also  other  notions,  such  as,  that  [God's  creature  and]  nature  is 
not  evil.  In  its  proper  place,  we  do  not  censure  this ;  but  it  is 
not  right  to  pervert  it,  so  as  to  extenuate  Original  Sin.  And, 
or  nevertheless,  these  notions  are  read  in  the  works  of  scho- 
lastics, who  inappropriately  mingle  philosophy  or  civil 
doctrine  concerning  ethics,  with  the  Gospel.  Nor  are  these  44 
matters  only  disputed  in  the  schools,  but,  as  is  usually  the  case, 
are  carried  from  the  schools  to  the  people.  And  these  per- 
suasions prevailed,  and  nourished  confidence  in  human  strength, 
and  suppressed  the  knowledge  of  Christ's  grace.  Therefore,  45 
Luther  wishing  to  declare  the  magnitude  of  Original  Sin  and 
of  human  infirmity,  taught  that  these  remnants  of  Original 
Sin  [after  baptism]  are  not,  by  their  own  nature,  adiaphora  in 
man,  but  that,  for  their  non-imputation,  they  need  the  grace  of 
Christ,  and,  likewise  for  their  mortification,  the  Holy  Ghost. 

Although  the  scholastics  extenuate  both  sin  and  punishment,  46 
when  they  teach  that  man,  by  his  own  strength,  can  fulfil  the 
commandments  of  God;  in  Genesis  [3  :  15]  the  punishment, 
imposed  on  account  of  Original  Sin,  is  described   otherwise. 
For  there,  human  nature  is  subjected  not  only  to  death  and 

1  Another  reading  substitutes  dolor  (pain)  for. color. 


Ch.  L,  Art.  111.    C11KIST.  83 

other  bodily  evils,  but  also  to  the  kingdom  of  the  devil.  For 
there  (Gen.  3  :  15),  this  fearful  sentence  is  proclaimed  :  "I  will 
put  enmity  between  thee  and  the  woman,  and  between  thy  seed 
and  her  seed."  The  defects  and  the  concupiscence  are  punish-  47 
ments  and  sins.  Death  and  other  bodilv  evils,  and  the  domin- 
ion  of  the  devil,  are  peculiarly  punishments.  For  human 
nature  has  been  delivered  into  slavery,  and  is  held  captive  by 
the  devil,  who  infatuates  it  with  wTicked  opinions  and  errors, 
and  impels  it  to  sins  of  every  kind.  But  just  as  the  devil  48 
cannot  be  conquered  except  by  the  aid  of  Christ,  so,  by  our 
own  strength,  we  cannot  free  ourselves  from  this  slavery. 
Even  the  history  of  the  world  shows  how  great  is  the  power  49 
of  the  deviPs  kingdom.  The  world  is  full  of  blasphemies 
against  God,  and  of  wicked  opinions ;  and  the  devil  keeps 
entangled  in  these  bands  those  who  are  wise  and  righteous 
[many  hypocrites  who  appear  holy]  in  the  sight  of  the  world. 
In  other  persons,  grosser  vices  manifest  themselves.  But  since  5c 
Christ  was  given  to  us  to  remove  both  these  sins  and  these 
punishments,  and  to  destroy  the  kingdom  of  the  devil,  sin 
™  and  death ;  it  will  not  be  possible  to  recognize  the  bene- 
fits of  Christ,  unless  we  understand  our  evils.  For  this 
reason,  our  preachers  have  diligently  taught  concerning  these 
subjects,  and  have  delivered  nothing  that  is  new,  but  have  set 
forth  Holy  Scripture  and  the  judgments  of  the  holy  Fathers. 

We  think  that  this  will  satisfy  His  Imperial  Majesty  con-  51 
cerning  the  puerile  and  trivial  sophistry,  with  which  the  adver- 
saries have  perverted  our  article.  For  we  know  that  we  be- 
lieve aright  and  in  harmony  with  the  Catholic  Church  of  Christ. 
But  if  the  adversaries  will  renew  this  controversy,  there  will 
be  no  want  among  us  of  those  who  will  reply  and  defend  the 
truth.  For  in  this  case  our  adversaries,  to  a  great  extent,  do 
not  understand  what  they  say.  They  often  speak  what  is  con- 
tradictory; and  explain  correctly  and  logically  neither  that 
which  is  formal  in  [i.  e.  that  which  is  or  is  not  propeily  m 
the  essence  of]  Original  Sin,  nor  the  defects  of  which  they 
speak.  But  we  have  been  unwilling,  at  this  place,  to  examine 
their  contests  with  any  very  great  subtlety.  We  have  thought 
Lt  worth  while  only  to  recite,  in  customary  and  well-known 
words,  the  belief  of  the  holy  Fathers,  which  we  also  follow. 

Article  III. 
Of  Christ. 
The  third  article  the  adversaries  approve,  in  which  we  con-  52 
fess  that  there  are  in  Christ  two  natures,  viz.  a  human  nature 

Parallel  Passages.— Apostles'  Creed,  2;  Nicene  Creed,  2,  3;  Athanasian 
Creed,  28-39 ;  Smalcald  Articles,  299 ;  Formula  of  Concord,  Epitome  and  Sol 
Decln  Art.  iv.  544,  674. 


84         THE  ArOLOGY  OF  THE   AUGSBUBG    CONFESSION. 

assumed  by  the  Word  into  the  unity  of  his  person  ;  and  that 
the  same  Christ  suffered  and  died  to  reconcile  the  Father  to  us; 
and  that  he  has  risen  again,  to  reign,  and  to  justify  and  sanctify 
believers,  etc.,  according  to  the  Apostles'  Creed  and  the  Nicene 
Creed. 

CHAPTER  II. 

Article  IV. 

Of  Justification. 

In  the  fourth,  fifth,  sixth  and  below  in  the  twentieth  articb,  i 
R7  they  condemn  us,  for  teaching  that  "men  obtain  remission 
of  sins,  not  because  of  their  own  merits,  but  freely  for 
Christ's  sake,  through  faith  in  Christ."  For  they  condemn  us 
both  for  denying,  that  men  obtain  remission  of  sins,  because  of 
their  own  merits,  and  for  affirming  that,  through  faith,  men 
obtain  remission  of  sins,  and  through  faith  in  Christ  are  justified. 
But,  since,  in  this  controversy,  the  chief  topic  of  Christian  doc-  2 
trine,  is  treated,  which,  understood  aright,  illumines  and  ampli- 
fies the  honor  of  Christ  [which  is  of  especial  service  for  the 
clear,  correct  understanding  of  the  entire  Holy  Scriptures,  and 
alone  shows  the  way  to  the  unspeakable  treasure  and  right 
knowledge  of  Christ,  and  alone  opens  the  door  to  the  entire 
Bible],  and  brings  necessary  and  most  abundant  consolation  to 
devout  consciences,  we  ask  His  Imperial  Majesty  to  hear  us 
with  forbearance,  in  regard  to  matters  of  such  importance.  For,  3 
since  the  adversaries  understand  neither  what  the  remission  of 
sins,  nor  what  faith,  nor  what  grace,  nor  what  righteousness  is, 
they  sadly  corrupt  this  topic,  and  obscure  the  glory  and  benefits 
of  Christ,  and  rob  devout  consciences  of  the  consolations  offered 
in  Christ.  But,  not  only  that  we  may  strengthen  the  position  4 
of  our  Confession,  but  also  remove  the  charges  which  the  adver- 
saries advance  against  us,  certain  things  are  to  be  premised  in  the 
beginning,  in  order  that  the  sources  of  both  kinds  of  doctrine, 
t.  e.  both  that  of  our  adversaries  and  our  own,  may  be  known. 

[A.   Of  the  origin  of  the  disagreement,  and  the  errors  of  the 

adversaries.] 

All  Scripture  ought  to  be  distributed  into  these  two  topics,  5 
the  Law  and  the  promises.  For,  in  some  places,  it  delivers  the 
Law,  and,  in  others,  the  promise  concerning  Christ,  viz.  either 
when  it  promises  that  Christ  will  come,  and  offers,  for  his  sake, 
tlie  remission  of  sins,  justification  and  life  eternal,  or  when  in 
the  Gospel  Christ  himself,  since  he  has  appeared,  promises  the 
^emission  of  sins,  justification  and  life  eternal.     Moreover,  in  6 

Parallel    Passages. — Angsburg   Confession,   Arts,   iv.,   xviii. ;    Smalculd 
Articles.  300 ;    Formula  of  Concord,  Epitome  and  Sol.  Decl..  Art.  iii.,  527,  610 


Ch.  IT.,  Aim.   IV.     JUSTIFICATION.  85 

this  discussion,  by  Law  we  designate  the  Ten  Command- 
ments, wherever  they  are  read  in  the  Scriptures.  Of  the 
ceremonies  and  judicial  laws  of  Moses,  we  say  nothing  at 
present. 

Of  these  two  parts,  the  adversaries  select  the  Law,  because  7 
human  reason  naturally  understands,  in  some  way,  the  Law  (for 
it  has  the  same  judgment  divinely  written  in  the  mind) ;  and, 
by  the  Law,  they  seek  the  remission  of  sins  and  justification. 
Now,  the  Decalogue  requires  not  only  outward  civil  works,  2 
£0  which  reason  can  in  some  way  produce,  but  it  also  requires 
other  things  placed  far  above  reason,  viz.  to  truly  fear  God, 
to  truly  love  God,  to  truly  call  upon  God,  to  be  truly  convinced 
that  God  hears,  and  to  expect  the  aid  of  God  in  death,  and  in 
all  afflictions ;  finally,  it  requires  obedience  to  God,  in  death  and 
all  afflictions,  so  that  we  may  not  flee  from  these,  or  refuse  them, 
when  God  imposes  them. 

Here  the  scholastics,  having  followed  the  philosophers,  teach  9 
only  a  righteousness  of  reason,  viz.  civil  works,  and  fabricate 
besides  that,  without  the  Holy  Ghost,  reason  can  love  God  above 
all  things.  For,  as  long  as  the  human  mind  is  at  ease,  and  does 
not  feel  the  wrath  or  judgment  of  God,  it  can  imagine  that  it 
wishes  to  love  God,  that  it  wishes  to  do  good  for  God's  sake. 
In  this  manner,  they  teach  that  men  merit  the  remission  of  sins, 
by  doing  according  to  that  which  is  in  them,  i.  e.  if  reason, 
grieving  over  sin,  elicit  an  act  of  love  to  God,  or,  for  God's 
sake  be  active  in  that  which  is  good.  And  because  this  opinion  ic 
naturally  flatters  men,  it  has  brought  forth  and  multiplied  in 
the  Church  many  services,  monastic  vows,  abuses  of  the  mass ; 
and,  with  this  opinion,  others  have,  from  time  to  time,  devised 
other  acts  of  worship  and  inventions.  And,  in  order  that  they  11 
may  nourish  and  increase  confidence  in  such  works,  they  affirm 
that  God  necessarily  gives  grace  to  one  thus  working,  by 
the  necessity  not  of  constraint,  but  of  immutability  [not  that 
he  is  constrained,  but  that  this  is  the  order,  which  God  will  not 
transgress  or  alter]. 

In  this  opinion,  there  are  many  great  and  pernicious  errors,  12 
which  it  would  be  tedious  to  enumerate.     Let  the  discreet  reader 
think  only  of  this :    If  this  be  Christian  righteousness,  what 
difference   is  there  between   philosophy  and   the  doctrine  of 
Christ?     If  we  merit  the  remission  of  sins  by  these  elicit  acts, 
what  does  Christ  furnish  ?     If  we  can  be  justified  by  reason 
and  the  works  of  reason,  wherefore  is  there  need  of  Christ  or 
regeneration?     And  from  these  opinions,  the  matter  has  now  13 
come  to  such  a  pass,  that  many  ridicule  us,  because  we  teach 
that  another  righteousness   than   philosophic,  must  be  sought 
nq     after.     We  have  heard  that  some,  the  Gospel  being  ban-  14 
ished,  have,  instead  of  a  sermon,  repeated  the  ethics  of 


v»!  THE  APOLOGY   OV  THE  AUGSBURG    CONFESSION. 

Aristotle.  [I  myself  have  heard  a  great  preacher,  who  did 
not  mention  Christ  and  the  Gospel,  and  preached  the  ethies  of 
Aristotle.]  Xor  did  such  men  err,  if  those  things  are  true, 
which  the  adversaries  defend  [if  the  doctrine  of  the  adver- 
saries he  true,  the  Ethics  is  a  precious  book  of  sermons,  and  a 
line,  new  Bible].  For  Aristotle  wrote  concerning  civil  life  so 
learnedly,  that  nothing  farther  concerning  this,  is  to  be  sought 
after.  We  see  books  extant,  in  which  certain  sayings  of  Christ  15 
are  compared  with  the  sayings  of  Socrates,  Zeno  and  others,  as 
though  Christ  had  come  for  the  purpose  of  delivering  certain 
laws,  through  which  we  might  merit  the  remission  of  sins,  as 
though  we  did  not  receive  this  gratuitously,  because  of  his  merits. 
Therefore,  if  we  here  receive  the  doctrine  of  the  adversaries,  16 
that  by  the  works  of  reason,  we  merit  the  remission  of  sins 
and  justification,  there  will  be  no  difference  between  philosophic, 
or  certainly  pharisaic,  and  Christian  righteousness. 

Although  the  adversaries,  not  to  pass  by  Christ  altogether,  17 
require  a  knowledge  of  the  history  concerning  Christ,  and 
ascribe  to  him  that  he  has  merited  for  us  that  a  habit  be  given, 
or  as  they  say  prima  gratia,  "  first  grace,"  which  they  under- 
stand as  a  habit,  inclining  us  the  more  readily  to  love  God ; 
yet,  what  they  ascribe  to  this  habit,  is  of  little  importance, 
because  they  imagine  that  the  acts  of  the  will  are  of  the  same 
kind,  before,  and  after  this  habit.  They  imagine  that  the  will 
can  love  God ;  but  nevertheless  this  habit  stimulates  it  to  do 
the  same  the  more  cheerfully.  And  they  bid  us  first  merit  this 
habit,  by  preceding  merits,  then  they  bid  us  merit  by  the  works 
of  the  Law,  an  increase  of  this  habit,  and  life  eternal.  Thus  18 
they  bury  Christ,  so  that  men  may  not  avail  themselves  of  him, 
as  a  Mediator,  and  believe  that,  for  his  sake,  they  freely  receive 
remission  of  sins  and  reconciliation,  but  may  dream  that,  by 
their  own  fulfilment  of  the  Law,  they  merit  the  remission  of 
sins,  and  that  by  their  own  fulfilment  of  the  Law,  they  are 
accounted  righteous  before  God;  while,  nevertheless,  the  Law 
is  never  satisfied,  and  reason  does  nothing  except  certain  civil 
works,  and,  in  the  meantime,  neither  [in  the  heart]  fears  God, 
nor  truly  believes  that  God  cares  for  it.  And  although  they 
speak  of  this  habit,  yet,  without  the  righteousness  of  faith, 
q/,  neither  the  love  of  God  in  man  can  exist,  nor  can  what 
the  love  of  God  is,  be  understood. 

Their  feigning  a  distinction  between  meritum  congrui  and  ic 
meritum  condigni  [due  and  true  complete  merit]  is  only  an 
artifice  whereby  they  may  not  appear  openly  to  pelagianize. 
For  if  God  necessarily  gives  grace  for  the  meritum  congrui 
[due  merit],  it  is  no  longer  meritum  congrui,  but  meritum  con- 
digni [a  true  duty  and  complete  merit].  After  this  habit  of 
live  [is  there],  they  imagine  that  man  can  acquire  merit  dt 


Ch.  II.,  Art.  IV.    JUSTIFICATION.  87 

eondigno.  And  yet  they  bid  us  doubt  whether  there  be  a  habit 
present.  How  therefore  do  they  know  whether  they  acquire 
merit  de  congruo  or  de  eondigno  f  But  this  whole  matter  was  fab-  20 
ricated  by  unconcerned  men,  who  did  not  know  how  the  remis- 
sion of  sins  occurs,  and  how,  in  the  judgment  of  God,  and 
terrors  of  conscience,  trust  in  works  is  driven  away  from  us. 
Secure  hypocrites  always  judge  that  they  acquire  merit  de  eon- 
digno, whether  the  habit  be  present,  or  be  not  present,  because 
men  naturally  trust  in  their  own  righteousness;  but  terrified 
consciences  waver,  and  hesitate,  and  then  seek  and  accumulate 
other  works,  in  order  to  find  rest.  Such  consciences  never 
think  that  they  acquire  merit  de  eondigno,  and  they  rush  into 
despair  unless  they  hear,  in  addition  to  the  doctrine  of  the  Law, 
the  Gospel  concerning  the  gratuitous  remissiou  of  sins,  and  the 
righteousness  of  faith.  [Thus  some  stories  are  told,  that  when 
the  Barefooted  monks  had  in  vain  praised  their  order  and  good 
works  to  some  good  consciences  in  the  hour  of  death,  they  at 
last  had  to  be  silent  concerning  their  order  and  St.  Franciscus, 
and  to  say  :  "  Dear  man,  Christ  has  died  for  thee."  This  revived 
and  refreshed  in  trouble,  and  alone  gave  peace  and  comfort.] 

Thus  the  adversaries  teach  nothing  but  the  righteousness  of  ?i 
reason,  or  certainly  of  the  Law,  upon  which  they  look  just  as 
the  Jews  upon  the  veiled  face  of  Moses  j1  and,  in  secure  hypo- 
crites, who  think  that  they  satisfy  the  Law,  they  excite  pre- 
sumption and  empty  confidence  in  works,  and  contempt  of  the 
grace  of  Christ.  On  the  contrary,  they  drive  timid  consciences 
p..  to  despair,  which,  laboring  with  doubt,  never  can  find  from 
experience  what  faith  is,  and  how  it  is  efficacious ;  thus,  at 
last  they  utterly  despair. 

Moreover  we  think  concerning  the  righteousness  of  reason  22 
thus,  viz.  that  God  requires  it,  and  that,  because  of  God's  com- 
mandment, tha  honorable  works  which  the  Decalogue  com- 
mands must  necessarily  be  performed,  according  to  the  passage 
(Gal.  3:24):  "The  Law  was  our  schoolmaster;"  likewise 
(1  Tim.  1:9):  "  The  Law  is  made  for  the  ungodly."  For 
God  wishes  those  who  are  carnal  [gross  sinners]  to  be  restrained 
by  civil  discipline,  and,  to  maintain  this,  he  has  given  laws, 
Scripture  doctrine,  magistrates,  penalties.  And  this  righteous-  23 
ness  reason,  by  its  own  strength,  can,  to  a  certain  extent,  work, 
although  it  is  often  c  vercome  by  natural  weakness,  and  by  the 
devil  impelling  it  to  manifest  crimes.  Moreover,  although  we  24 
cheerfully  assign  this  righteousness  of  reason  the  praises  that 
are  due  it  (for  this  corrupt  nature  has  no  greater  good  [in  this 
life  and  in  a  worldly  nature,  nothing  is  ever  better  than  elo- 
quence and  virtue],  and  Aristotle  says  aright :    "  Neither  the 

1  2  Cor    3  :  Y6  sna 


88         THE  APOLOGY  OF  THE   AtFGSBURG  CONFESSION. 

evening  star,  nor  the  morning  star  is  more  beautiful  than  right- 
eousness," and  God  also  honors  it  with  bodily  rewards};  yet  it 
ought  not  to  be  praised,  so  as  to  detract  from  Christ. 

For  it  is  false,  that  we  merit  the  remission  of  sins  by  our  25 
works. 

False  also  is  this,  that  men  are  accounted  righteous  before  26 
God,  because  of  the  righteousness  of  reason  [works  and  external 
piety]. 

False  also  is  this,  that  reason,  by  its  own  strength,  is  able  to  27 
love  God  above  all  things,  and  to  fulfil  God's  Law,  viz.  to  truly 
(ear  God,  to  be  truly  confident  that  God  hears  prayer,  to  be 
willing  to  obey  God  in  death  and  other  dispensations  of  God, 
not  to  covet  what  belongs  to  others,  etc. ;  although  reason  can 
work  civil  works. 

False  also  and  dishonoring  Christ  is  this,  that  there  are  men  28 
who  do  not  sin,  but  without  grace,  fulfil  the  commandments  of 
God. 

We  have  testimonies  for  this  our  belief,  not  only  from  the  29 
qn     Scriptures,  but  also  from  the  Fathers.     For,  in  opposition 
to  the  Pelagians,  Augustine  contends  at  great  length,  that 
grace  is  not  given  because  of  our  merits.     And,  in  De  Natura 
et  Gratia,  he  says :  "  If  natural  ability,  through  the  Free  Will, 
suffice  both  for  learning  to  know  how  one  ought  to  live,  and 
for  living  aright,  then  Christ  has  died  in  vain,  then  the  offence 
of  the  cross  is  made  void.     Why  may  I  not  also  here  exclaim  ?  30 
Yea  I  will  exclaim,  and,  with  Christian  grief,  will  chide  them : 
'  Christ  has  become  of  no  effect  unto  you,  whosoever  of  you 
are  justified  by  the  Law ;  ye  are  fallen  from  grace '  (Gal.  5  :  4, 
cf.  2  :  21).     *  For  they  being  ignorant  of  God's  righteousness, 
and  going  about  to  establish  their  own  righteousness,  have  not 
submitted   themselves   unto   the   righteousness  of  God.     For 
Christ  is  the  end  of  the  Law  for  righteousness  to  every  one  that 
believetV  (Rom.  10  :  3,  4).     And  John  8  :  36  :  '  If  the  Son  31 
therefore   shall    make   you   free,   ye   shall    be   free   indeed/ " 
Therefore,  by  reason,  we  cannot  be  freed  from  sins  and  merit 
the  remission  of  sins.     And  in  John  3  :  5,  it  is  written :  "  Ex- 
cept *  man  be  born  of  water  and  of  the  Spirit,  he  cannot  enter 
into  the  kingdom  of  God."     But  if  it  is  necessary  to  be  born 
again  of  the  Holy  Ghost,  the  righteousness  of  reason  does  not 
justify  us  before  God,  and  does  not  fulfil  the  Law,  Rom.  3  :  23  : 
"  All  have  come  short  of  the  glory  of  God,"  i.  e.  are  destitute  33 
of  the  wisdom  and  righteousness  of  God,  which  acknowledges 
and  glorifies  God.     Likewise  Rom.  8  :  7,  8:  "The  carnal  mind 
is  enmity  against  God ;  for  it  is  not  subject  to  the  Law  of  God, 
neither  indeed  can  be.     So  then  they  that  are  in  the  flesh,  can- 
not please  God."     These  testimonies  are  so  manifest,  that,  to  33 
use  the  words  of  Augustine  which  he  employed  in  this  case. 


Ch.  II.,  Art.  IV.    JUSTIFICATION.  89 

they  do  not  need  an  acute  understanding,  but  only  an  attentive 
hearer.  If  the  carnal  mind  is  enmity  against  God,  the  flesh 
certainly  does  not  love  God ;  if  it  cannot  be  subject  to  the  Law 
of  God,  it  cannot  love  God.  If  the  carnal  mind  is  enmity 
against  God,  the  flesh  sins,  even  when  we  do  external  civil 
works.  If  it  cannot  be  subject  to  the  Law  of  God,  it  certainly 
sins  even  when,  according  to  human  judgment,  it  possesses 
deeds  that  are  excellent  and  worthy  of  praise.  The  adver-  34 
saries  consider  only  the  precepts  of  the  Second  Table,  which 
contain  civil  righteousness  that  reason  understands.  Content 
with  this,  they  think  that  they  satisfy  the  Law  of  God.  In 
the  meantime  they  do  not  see  the  First  Table,  which  com- 
mands that  we  love  God,  that  we  be  truly  confident  that  God 
is  angry  with  sin,  that  we  truly  fear  God,  that  we  be  truly 
confident  that  God  hears  prayer.  But  the  human  heart  Avith- 
out  the  Holy  Ghost,  either  in  security  despises  God's  judg- 
ment, or  in  punishment  flees  from,  and  hates  God,  when  he 
judges.  Therefore,  it  does  not  obey  the  First  Table.  Since,  35 
therefore,  contempt  of  God,  and  doubt  concerning  the  Word 
of  God,  and  concerning  the  threats  and  promises,  inhere  in 
qo  human  nature,  men  truly  sin,  even  when,  without  the 
Holy  Ghost,  tray  do  virtuous  works;  because  they  do 
them  with  a  wicked  heart,  according  to  Rom.  14  :  23 :  "What- 
soever is  not  of  faith,  is  sin." l  For  such  persons  perform  their 
works  with  contempt  of  God,  just  as  Epicurus  does  not  believe 
that  God  cares  for  him,  or  that  he  is  regarded  or  heard  by 
God.  This  contempt  vitiates  works  apparently  virtuous,  be- 
cause God  judges  the  heart. 

Lastly,  it  was  very  foolish  for  the  adversaries  to  write,  that  36 
men  who  are  under  eternal  wrath,  merit  the  remission  of  sins 
by  an  elicit  act  of  love,  since  it  is  impossible  to  love  God,  un- 
less the  remission  of  sins  be  apprehended  first  by  faith.  For 
the  heart,  truly  feeling  that  God  is  angry,  cannot  love  God, 
unless  he  be  presented  as  reconciled.  As  long  as  he  terrifies 
us,  and  seems  to  cast  us  into  eternal  death,  human  nature  is 
not  able  to  elevate  itself,  so  as  to  love  a  wrathful,  judging 
and  punishing  God;  [poor,  weak  nature  must  lose  heart  and 
courage,  and  must  tremble  before  such  great  wrath,  which  so 
fearfully  terrifies  and  punishes,  and  cannot  ever  feel  a  spark 
of  love,  before  God  himself  comforts].  It  is  easy  for  the  un-  37 
concerned  to  devise  such  dreams  concerning  love,  as  that  a 
mortal  guilty  of  sin  can  love  God  above  all  things,  because 
they  do  not  feel  what  the  wrath  or  judgment  of  God  is.  But 
in  agony  of  conscience,  and  in  conflicts  [with  Satan]  conscience 
experiences   the   vanity   of    these    philosophical   speculations. 

1  Cf.  Apology  XV.  (viii.  17),  p.  208. 

n 


90  THE  APOLOGY   OF  THE  AUGSIiUUG   CONFESSION 

Paul   says  (Rom.  4  :  15) :   "The  Law  worketh  wrath."     He 38 
doen  not  say  that  by  the  Law  men  merit  the  remission  of  sins. 
For  the  Law  always  accuses  and  terrifies  consciences.     There- 
fore, it  does  not  justify;  because  conscience  terrified   by  the 
Law,  flees  from   the   judgment  of  God.     Therefore,  they  err 
who  trust  that  by  the  Law,  by  their  own  works,  they  merit  :he 
remission  of  sins.     It  is  sufficient  for  us  to  have  said  these  39 
things  concerning  the  righteousness  of  reason  or  of  the  Law, 
which  the  adversaries  teach.      For  afterwhile,  when  we  will 
declare  our  belief  concerning  the  righteousness  of  faith,  the 
subject  itself  will  compel  us  to  adduce  more  testimonies,  which 
also  will  be  of  service  in  overthrowing  the  errors  of  the  adver- 
saries which  we  have  thus  far  reviewed, 
q  m  Because,  therefore,  men  by  their  own  strength,  cannot  4^ 

fulfil  the  Law  of  God,  and  all  are  under  sin,  and  subject 
to  eternal  wrath  and  death ;  on  this  account,  we  cannot  be 
freed,  by  the  Law,  from  sin,  and  be  justified,  but  the  promise 
of  the  remission  of  sins  and  of  justification,  has  been  given  us 
for  Christ's  sake,  who  was  given  for  us,  in  order  that  he  might 
make  satisfaction  for  the  sins  of  the  world,  and  has  been  ap- 
pointed as  a  Mediator  and  Propitiator.  And  this  promise  has  4 1 
not  the  condition  of  our  merits,  but  freely  offers  the  remission 
of  sins  and  justification,  as  Paul  says  (Rom.  11:6):  "  If  it  be 
of  works,  then  is  it  no  more  grace."  And  in  another  place 
(Rom.  3  :  21):  "The  righteousness  of  God  without  the  Law 
is  manifested,"  i.  e.  the  remission  of  sins  is  freely  offered.  Nor  4? 
does  reconciliation  depend  upon  our  merits.  Because,  if  the 
remission  of  sins  were  to  depend  upon  our  merits,  and  recon- 
ciliation were  from  the  Law,  it  would  be  useless.  For,  as  we 
do  not  fulfil  the  Law,  it  would  also  follow  that  the  promise 
of  reconciliation  would  never  pertain  to  us.  Thus  Paul 
reasons  (Rom.  4  :  14) :  "  For  if  they  which  are  of  the  Law  be 
heirs,  faith  is  made  void,  and  the  promise  made  of  none  effect." 
For  if  the  promise  would  require  the  condition  of  our  merits 
and  the  Law,  it  would  follow,  since  we  would  never  fulfil  the 
Law,  that  the  promise  would  be  useless. 

But  since  justification  occurs  through  the  free  promise,  it  43 
follows  that  we  cannot  justify  ourselves.  Otherwise,  where- 
fore would  there  be  need  to  promise  ?  For  since  the  promise 
cannot  be  received  except  by  faith,  the  Gospel,  which  is  proper- 
ly the  promise  of  the  remission  of  sins  and  of  justification  for 
Christ's  sake,  proclaims  the  righteousness  of  faith  in  Christ, 
which  the  Law  does  not  teach.  Nor  is  this  the  righteousness 
of  the  Law.  For  the  Law  requires  of  us  our  works,  and  our  44 
perfection.  But  the  Gospel  freely  offers,  for  Christ's  sake,  to 
us  who  have  been  vanquished  by  sin  and  death,  reconciliation, 
which  is  received,   not  by  works,  but  by  faith   alone.     This 


Ch.  II.,  Art.  IV.    JUSTIFICATION.  91 

faith  brings  to  God,  not  confidence  in  one's  own  merits,  but 
only  confidence  in  the  promise,  or  the  mercy  promised  in 
Christ.  This  special  faith,  therefore,  by  which  an  individual  45 
qr  believes  that,  for  Christ's  sake,  his  sins  are  remitted  him, 
and,  that,  for  Christ's  sake,  God  is  reconciled  and  pro- 
pitious, obtains  remission  of  sins  and  justifies  us.  And,  be- 
cause in  repentance,  i.  e.  in  terrors,  it  comforts  and  encourages 
hearts,  it  regenerates  us,  and  brings  the  Holy  Ghost,1  that  then 
we  may  be  able  to  fulfil  God's  law,  viz.  to  love  God,  to  truly 
fear  God,  to  truly  be  confident  that  God  hears  prayer,  and  to 
obey  God  in  all  afflictions;  it  mortifies  concupiscence,  etc. 
Thus,  because  faith,  which  freely  receives  the  remission  of  46 
3ins,  presents,  against  God's  wrath,  Christ  as  Mediator  and 
Propitiator,  it  does  not  present  our  merits  or  our  love.  This 
faith  is  the  true  knowledge  of  Christ,  and  avails  itself  of  the 
benefits  of  Christ,  and  regenerates  hearts,  and  precedes  the  ful- 
filling of  the  Law.  And  of  this  faith,  not  a  syllable  exists  in  47 
the  doctrine  of  our  adversaries.  Hence  we  find  fault  with  the 
adversaries,  equally  because  they  teach  only  the  righteousness 
of  the  Law,  and  because  they  do  not  teach  the  righteousness 
of  the  Gospel,  which  proclaims  the  righteousness  of  faith  in 
Christ. 

[B.    Whai  is  Justifying  Faith  f] 

The  adversaries  feign,  that  faith  is  only  a  knowledge  of  his-  48 
tory,  and,  therefore,  teach  that  it  can  coexist  with  mortal  sin. 
Hence,  they  say  nothing  concerning  faith,  by  which  Paul  so 
frequently  says  that  men  are  justified,  because  those  who  are 
accounted  righteous  before  God,  do  not  live  in  mortal  sin.  But 
that  faith  which  justifies,  is  not  merely  a  knowledge  of  history, 
but  it  is  to  assent  to  the  promise  of  God,  in  which,  for  Christ's 
sake,  the  remission  of  sins  and  justification  are  freely  offered. 
[It  is  the  certainty  or  the  certain  trust  in  the  heart,  when,  with 
my  whole  heart,  I  regard  the  promises  of  God  as  certain  and 
true,  through  which  there  are  offered  me,  without  my  merit,  the 
forgiveness  of  sins,  grace  and  all  salvation,  through  Christ  the 
Mediator.]  And,  that  no  one  may  suppose  that  it  is  mere 
knowledge,  wTe  will  add  further :  it  is  to  wish  and  to  receive 
the  offered  promise  of  the  remission  of  sins  and  of  justification. 
[Faith  is  that  my  whole  heart  takes  to  itself  this  treasure.  It 
is  not  my  doing,  not  my  presenting  or  giving,  not  my  work  or 
preparation,  but  that  a  heart  comforts  itself,  and  is  perfectly 
confident  with  respect  to  this,  viz.  that  God  makes  a  present 
and  gift  to  us,  and  not  we  to  him,  that  he  sheds  upon  us  every 
qfi  treasure  of  grace  in  Christ.]  And  the  distinction  between  49 
this  faith  and  the  righteousness  of  the  Law,  can  be  easily 

1  Cf.  Augsburg  Confession,  Art.  V. 


92  THE  APOLOGY  OE  THE   AUGSBURG   CONFESSION. 

discerned.  Faith  is  the  Xarpda  [divine  service],  which  re- 
ceives the  benefits,  offered  by  God ;  the  righteousness  of  the 
Law  is  the  Xarpeia  [divine  service]  which  offers  to  God  our 
merits.  By  faith,  God  wishes  himself  so  to  be  honored,  that 
we  may  receive  frcm  him  those  tilings  which  he  promises  and 
offers. 

But,  that  faith  signifies,  not  only  a  knowledge  of  history,  v 
but  the  faith  which  assents  to  the  promise,  Paul  openly  testi- 
fies, when  he  says  (Rom.  4  :  16) :  "  Therefore  it  is  of  faith,  to 
the  end  the  promise  might  be  sure."  For  he  judges,  that  the 
promise  cannot  be  received,  unless  by  faith.  Wherefore,  he 
compares  them  correlatively,  and  connects  promise  and  faith. 
Although  it  wili  be  easy  to  decide  what  faith  is,  if  we  consider  j 
the  Creed,  where  this  article  certainly  stands:  "The  forgive- 
ness of  sins."  Therefore,  it  is  not  enough  to  believe  that 
Christ  was  born,  suffered,  was  raised  again,  unless  we  add  also 
this  article,  which  is  the  final  cause  of  the  history :  "  The  for- 
giveness of  sins."  To  this  article,  the  rest  must  be  referred, 
viz.  that,  for  Christ's  sake,  and  not  for  the  sake  of  our  merits, 
forgiveness  of  sins  is  given  us.  For  what  need  would  there  be,  52 
that  Christ  be  given  for  our  sins,  if  for  our  sins  our  merits  can 
give  satisfaction  ? 

As  often,  therefore,  as  we  speak  of  Justifying  Faith,  we  must  53 
keep  in  mind  that  these  three  objects  concur:  the  promise,  and 
that  too  gratuitous,  and  the  merits  of  Christ,  as  the  price  and 
propitiation.     The  promise  is  received  by  faith ;  the  "gratui- 
tous "  excludes  our  merits,  and  signifies  that  the  benefit  is  offered 
only  through  mercy ;  the  merits  of  Christ,  are  the  price,  be- 
cause there  must  be  a  certain  propitiation  for  our  sins.     Scrip-  54 
ture  frequently  implores  mercy ;  and  the  holy  fathers  often  say 
that  we  are  saved  by  mercy.     As  often,  therefore,  as  mention  is  55 
made  of  mercy,  we  must  keep  in  mind,  that  faith  is  there  re- 
quired, which  receives  the  promise  of  mercy.     And,  again,  as 
often  as  we  speak  of  faith,  we  wish  an  object  to  be  understood, 
viz.  the  promised  mercy.     For  faith  justifies  and  saves,  not  on  56 
the  ground  that  it  is  a  work  in  itself  worthy,  but  only  because 
it  receives  the  promised  mercy. 
q-  And  in  the  prophets  and  the  psalms,  this  worship,  this  57 

Xarpda,  is  frequently  highly  praised,  although  the  Law 
does  not  teach  the  gratuitous  remission  of  sins.  But  the  fathers 
knew  the  promise  concerning  Christ,  that  God,  for  Christ's  sake, 
wished  to  remit  sins.  Therefore,  since  they  understood  that 
Christ  would  be  the  price  for  our  sins,  they  knew  that  our 
works  are  not  a  price  for  so  great  a  matter  [could  not  pay  so 
great  a  debt].  Therefore,  they  received  gratuitous  mercy  and 
remission  of  sins  by  faith,  just  as  the  saints  in  the  New  Testa- 
ment.    Here  belong  those  frequent  repetitions  concerning  mercy  $8 


Ch.  II.,  Arj\  IV.    JUSTIFICATION.  93 

and  faith,  in  the  psalms  and  the  prophets,  as  this  (Ps.  130  : 
3  sq.) :  "  If  thou,  Lord,  shouldest  mark  iniquities,  O  Lord, 
who  shall  stand."  Here  David  confesses  his  sins,  and  does  not 
recount  his  merits.  He  adds  :  "  But  there  is  forgiveness  with 
thee."  He  comforts  himself  by  his  trust  in  God's  mercy,  and 
he  cites  the  promise :  "  My  soul  doth  wait,  and  in  his  word  do 
I  hope,"  i.  e.  because  thou  hast  promised  the  remission  of  sins, 
I  am  sustained  by  this  thy  promise.1  Therefore>  the  fathers  5 
also  were  justified,  not  by  the  Law,  but  by  the  promise  and 
faith.  And  it  is  wonderful  that  the  adversaries  extenuate  faith 
to  such  a  degree,  although  they  see  that  it  is  everywhere  praised 


1  In  the  Variata,  Melanchtkon  adds  the  example  of  Abraham,  and  con- 
tinues :  "  Paul  also  cites  concerning  Abraham  (Rom.  4:3):  'He  believed 
God  and  it  was  counted  unto  him  for  righteousness ;'  i.  e.  Abraham  knew 
that  God  was  propitious  to  him  only  on  account  of  his  promise ;  he  as- 
sented to  God's  promise  and  did  not  suffer  himself  to  be  withdrawn  from 
it,  although  he  saw  that  he  was  impure  and  unworthy ;  he  knew  that  God 
offers  his  promise  on  account  of  his  own  truth,  and  not  on  account  of  our 
works  or  merits.  Neither  can  terrified  consciences  find  rest,  if  they 
ought  to  know  that  they  please  [God]  on  account  of  their  own  works  or 
their  own  love  or  fulfilling  of  the  Law,  because  in  the  flesh  sin  inheres, 
which  always  accuses  us.  But  hearts  find  rest  when  in  these  terrors  they 
are  convinced  that  we  please  God,  because  he  has  promised,  and  that  God 
proffers  the  promise  on  account  of  his  own  truth,  not  on  account  of  our 
worth.  Thus  Abraham  heard  this  voice:  'Fear  not;  I  am  thy  shield,' 
etc.  (Gen.  15  :  1).  This  encouraged  him,  and  he  perceived  that  God  was 
propitious  to  him,  not  because  he  deserved  it,  but  because  it  was  necessary 
that  the  promise  of  God  be  judged  true.  This  faith,  therefore,  is  imputed 
to  him  for  righteousness,  i.  e.  because  he  assents  to  the  promise  and 
receives  the  offered  reconciliation ;  he  is  now  truly  righteous  and  accepted 
by  God,  not  on  account  of  his  own  worth,  but  because  he  accepts  the 
gratuitous  promise  of  God.  Not  without  a  cause  did  this  testimony  of 
Genesis.  (15  :  1)  please  Paul.  We  see  how  he  amplifies  it,  how  earnestly 
he  dwells  upon  it,  because  he  saw  that  in  this  passage  the  nature  of  faith 
can  be  easily  observed  ;  he  saw  that  a  testimony  concerning  the  imputation 
of  righteousness  is  expressly  added;  he  saw  that  the  praise  of  meriting 
justification  and  of  pacifying  conscience  is  denied  to  works.  When 
Abraham  therefore  is  pronounced  righteous,  because  he  assents  to  the 
promise  and  accepts  the  offered  reconciliation,  he  does  not  oppose  merits 
or  works  to  God's  wrath.  Wherefore  this  passage  carefully  considered 
will  be  sufficient  to  teach  pious  minds  fully  concerning  the  entire  subject, 
since  indeed  it  can  be  thus  understood,  if  terrified  minds  propose  it  to 
themselves  and  are  convinced  that  in  this  manner  they  ought  to  assent  to 
the  gratuitous  promise.  For  they  are  not  able  to  find  rest  otherwise, 
unless  they  are  confident  that  they  have  a  reconciled  God,  for  the  reason 
that  he  has  promised,  and  not  for  the  reason  that  our  nature,  life  and 
works  are  worthy." 


94  THE   APOLOGY   OF  THE   A.UGSBUEG  CONFESSION. 

as  an  eniinenl  service,  as  in  Ps.  50  :  15:  "Call  upon  me  in  the 
day  of  trouble:  I  will  deliver  thee."  Thus  God  wishes  him-6c 
self  to  be  made  known,  thin  he  wishes  himself  to  be  worshipped, 
that  from  him  we  may  receive  benefits,  and  may  receive  them 
too  because  of  his  mercy,  and  not  because  of  our  merits.  This 
is  the  richest  consolation  in  all  afflictions.  And  such  consola- 
tions the  adversaries  remove,  when  they  extenuate  and  disparage 
faith,  and  teach  only  that,  by  means  of  works  and  merits,  men 
treat  with  God. 

98  [C.   Tliat  Faith  in  CJtrist  Justifies."] 

In  the  first  place,  lest  any  one  may  think  that  we  speak  6i 
concerning  an  inoperative  knowledge  of  history,  we  must  de- 
clare how  faith  is  attained.  Afterward  we  will  show  both  that 
it  justifies,  and  how  this  ought  to  be  understood,  and  we  will 
explain  those  things  to  which  the  adversaries  object.  Christ,  62 
in  the  last  chapter  of  Luke  (24  :  47),  commands  "  that  repent- 
ance and  remission  of  sins  should  be  preached  in  his  name." 
For  the  Gospel  convicts  all  men,  that  they  are  under  sin,  that 
they  all  are  subject  to  eternal  wrath  and  death,  and  offers,  for 
Christ's  sake,  remission  of  sins  and  justification,  which  is  re- 
ceived by  faith.1  The  preaching  of  repentance  which  accuses 
us,  terrifies  consciences  with  true  and  earnest  terrors.  In  these, 
hearts  ought  again  to  receive  consolation.  This  happens,  if 
they  believe  the  promise  of  Christ,  that,  for  his  sake,  we  have 
remission  of  sins.  Tliis  faith,  encouraging  and  consoling  in  these 
fears,  receives  remission  of  sins,  justifies  and  quickens.  For  this 
consolation  is  a  new  and  spiritual  life.  These  things  are  plaiu  6\ 
and  clear,  and  can  be  understood  by  the  pious,  and  have  testi- 
monies of  the  Church  [as  is  to  be  seen  in  the  conversion  of 
Paul  and  Augustine.]  The  adversaries  nowhere  can  say  how 
the  Holy  Ghost  is  given.  They  imagine  that  the  sacraments 
confer  the  Holy  Ghost  ex  opere  opei*ato,  without  a  good  emo- 
tion in  the  recipient,  as  though,  indeed,  the  gift  of  the  Holy 
Ghost  were  a  matter  of  indifference. 

But  since  we  speak  of  such  faith  as  is  not  idle  thought,  but  64 
of  that  which  liberates  from  death  and  produces  a  new  life  in 
hearts,  and  is  the  work  of  the  Holy  Ghost ;  this  does  not  co- 
exist with  mortal  sin,  but,  as  long  as  it  is  present,  produces 
good  fruits,  as  we  will  say  afterwhile.  For  what  more  simple  65 
and  more  clear  can  be  said  concerning  the  conversion  of  the 
wicked,  or  concerning  the  mode  of  regeneration  ?  Let  them, 
from  so  great  an  array  of  writers,  adduce  a  single  commentary 
upon  the  Sentential,2  that  speaks  of  regeneration.     When  they  &. 

1  Cf.  Formula  of  CDncord    Ep.  and  Sol.  Dec,  V.,  533  sqq  ,  636  sqq., 
Apol.,  III.  65;  XII.  53. 
1  Of  Peter  Tx)mba:i 


Ch.  II.,  Art.  IV.    JUSTIFICATION.  95 

speak  of  the  habit  of  love,  they  imagine  that  men  merit  it 
Jirough  works,  and  they  do  not  teach  that  it  is  received 
through  the  Word,  precisely  as  also  the  Anabaptists  teach  at 
this  time.  But  God  cannot  be  treated  with,  God  cannot  be  67 
apprehended,  except  through  the  Word.  Accordingly  justifi- 
cation occurs  through  the  Word,  just  as  Paul  says  (Rom.  1 :  16): 
"  The  Gospel  is  the  power  of  God  unto  salvation  to  every  one 
qq  that  believeth."  Likewise  (10  :  17):  "Faith  cometh  by 
hearing."  And  even  from  this,  proof  can  be  derived, 
thai,  faith  justifies;  because,  if  justification  occurs  only  through 
the  Word,  and  the  Word  is  apprehended  only  by  faith,  it  fol- 
lows that  faith  justifies.  But  there  are  other  and  more  im-68 
portant  reasons.  We  have  said  these  things  thus  far,  in  order 
that  we  might  show  the  mode  of  regeneration,  and  that  the 
nature  of  faith,  concerning  which  we  speak,  might  be  under- 
stood. 

Now  we  will  show  that  faith  justifies.  Here,  in  the  first  69 
place,  readers  must  be  admonished  of  this,  that  just  as  it  is 
necessary  to  maintain  this  sentence :  Christ  is  Mediator,  so  is  it 
necessary  to  defend  that  faith  justifies.  For  how  will  Christ  be 
Mediator,  if,  in  justification,  we  do  not  use  him  as  Mediator; 
if  we  are  not  convinced  that,  for  his  sake,  we  are  accounted 
righteous?  But  this  is  to  believe,  to  trust  in  the  merits  of 
Christ,  that  for  his  sake  God  certainly  wishes  to  be  reconciled 
with  us.  Likewise  just  as  we  ought  to  maintain  that,  in  addi-  70 
tion  to  the  Law,  the  promise  of  Christ  is  necessary;  so  also  is 
it  needful  to  maintain  that  faith  justifies.  For  the  Law  cannot 
be  performed,  unless  the  Holy  Ghost  be  first  received.  It  is, 
therefore,  needful  to  maintain,  that  the  promise  of  Christ  is 
necessary.  But  this  cannot  be  received  except  by  faith.  There- 
fore, those  who  deny  that  faith  justifies,  teach  nothing  but  the 
Law,  both  Christ  and  the  Gospel  being  set  aside. 

But  when  it  is  said  that  faith  justifies,  some  perhaps  under- 71 
stand  it  of  faith  as  an  originating  principle,  viz.  that  faith  is 
the  beginning  of  justification  or  preparation  for  justification,  so 
that  that  through  which  we  are  accepted  by  God  is  not  faith  it- 
self, but  the  works  which  follow ;  and  they  dream,  accordingly, 
that  faith  is  praised,  because  it  is  an  originating  principle. 
For  great  is  the  power  of  an  originating  principle,  as  they 
commonly  say,  dp%r]  rjiitao  navrds,  the  beginning  is  half  of 
everything ;  just  as  if  one  would  say  that  grammar  makes  the 
teachers  of  all  arts,  because  it  prepares  for  other  arts,  although 
in  fact  it  is  his  own  art  that  renders  every  one  an  artist.  We 
«™  do  not  believe  thus  concerning  faith,  but  we  maintain  this, 
that  properly  and  truly,  by  faith  itself,  we  are  for  Christ's 
sake  accounted  righteous,  or  are  acceptable  to  God.  And,  be- 72 
cause  "to  be  justified"  means  that,  out  of  unjust  men,  just 


9Q  THE  APOLOGY  OF  THE  AUGSBURG   CONFESSION. 

men  be  made,  or  .be  born  again,  it  means  also  that  they  should 
be  pronounced  or  accounted  just.1  For  Scripture  speaks  in 
both  ways.  Accordingly  we  wish  first  to  show  this,  that  faith 
alone  makes  of  an  unjust,  a  just  man,  i.  e.  receives  remission  of 
sins. 

The  particle  Alone  offends  some,  although  even  Paul  says  73 
'  Rom.  3  :  28):  "  We  conclude  that  a  man  is  justified  by  faith 
without  the  deeds  of  the  Law."  Again  (Eph.  2:8):  "It  is  the 
gift  of  God ;  not  of  works,  lest  any  man  should  boast."  Again 
fRom.  3  :  24) :  "  Being  justified  freely."  If  the  exclusive 
Alone  displeases,  let  them  remove  from  Paul  also  the  exclu- 
sives  "freely,"  "  not  of  works,"  "  it  is  the  gift,"  etc.  For  these 
also  are  exclusives.  It  is,  however,  the  opinion  of  merit  that 
we  exclude.  We  do  not  exclude  the  Word  or  sacraments,  as 
the  adversaries  falsely  charge  us.  For  we  have  said  above  that 
faith  is  conceived  from  the  Word,  and  we  honor  the  ministry 
of  the  Word  in  the  highest  degree.  Love  also  and  works  74 
ought  to  follow  faith.  Wherefore,  they  are  not  excluded  so  as 
not  to  follow,  but  confidence  in  the  merit  of  love  or  of  works  is 
excluded  in  justification.     And  this  we  will  clearly  show. 

[D.   Tliat  we  Obtain  Remission  of  Sins  by  Faith  alone  in  Christ'] 

We  think  that  even  the  adversaries  acknowledge  that,  in  75 
justification,  the  remission  of  sins  is  first  necessary.     For  we 
all  are  under  sin.     Wherefore,  we  thus  reason  : 

To  attain  the  remission  of  sins  is  to  be  justified,  according  to  76 
Ps.  32  :  1 :   "Blessed  is  he  whose  transgression  is  forgiven." 
By  faith  alone  in  Christ,  not  through  love,  not  because  of  love  77 
or  works,  do  we  attain   the  remission  of  sins,  although  love 
follows  faith.      Therefore  by  faith  alone  we  are  justified,  under-  78 
standing  justification  as  the  making  a  righteous  man  out  of  an 
unrighteous,  or  that  he  be  regenerated. 
•  /v|         It  will  thus  become  easy  to  declare  the  minor  premise  j< 

if  we  know  how  the  remission  of  sins  occurs.  The  adver- 
saries with  great  indifference  dispute  whether  the  remission  of 
sins  and  the  infusion  of  grace  are  the  same  changes.  Idle  men 
did  not  have  anything  to  say  [cannot  speak  at  all  on  this  sub- 
ject]. In  the  remission  of  sins,  the  terrors  of  sin  and  of  eternal 
death,  in  the  heart,  ought  to  be  overcome,  as  Paul  testifies, 
1  Cor.  15  :  56  sq. :  "  The  sting  of  death  is  sin,  and  the  strength 
of  sin  is  the  law.  But  thanks  be  to  God,  which  giveth  us  the 
victory  through  our  Lord  Jesus  Christ."  That  is,  sin  terrifies 
consciences ;  this  occurs  through  the  Law,  which  shows  the 
wrath  of  God  against  sin  ;  but  we  gain  the  victory  through 
Christ.     How  ?     By  faith,  when  we  comfort  ourselves  by  con- 

1  Cf.  Formula  of  Concord,  528,  613. 


Ch.  II.,  Art.  IV.    JUSTIFICATION.  97 

fidence  in  the  mercy  promised  for  Christ's  sake.  Thus,  there-  80 
fore,  we  prove  the  minor  proposition.  The  wrath  of  God  can- 
nut  be  appeased,  if  we  present  against  it  our  own  works,  because 
Christ  has  been  set  forth  as  a  Propitiator,  so  that,  for  his  sake, 
the  Father  may  become  reconciled  to  us.  But  Christ  is  not 
apprehended  as  a  Mediator,  except  by  faith.  Therefore,  by 
faith  alone  we  obtain  remission  of  sins,  when  we  comfort  our 
hearts  with  confidence  in  the  mercy  promised  for  Christ's  sake. 
Likewise  Paul,  Pom.  5  :  2,  says:  "By  whom  also  we  have 81 
access/'  and  adds,  "  by  faith."  Thus,  therefore,  we  are  recon- 
ciled to  the  Father,  and  receive  remission  of  sins,  when  we  are 
comforted  with  confidence  in  the  mercy  promised  for  Christ's 
sake.  The  adversaries  regard  Christ  as  Mediator  and  Pro- 
pitiator for  this  reason,  viz.  that  he  has  merited  the  habit  of 
love;  they  do  not  urge  us  to  use  him  now  as  Mediator,  but, 
precisely  as  though  Christ  were  buried,  they  imagine  that  we 
have  access,  through  our  own  works,  and*,  through  these,  merit 
this  habit,  and  afterwards,  by  this  love,  come  to  God.1  Is  not 
this  to  altogether  bury  Christ,  and  to  take  away  the  entire  doc- 
trine of  faith  ?  Paul,  on  the  contrary,  teaches  that  we  have 
access,  i.  e.  reconciliation,  through  Christ.  And  to  show  how 
this  occurs,  he  adds,  that  we  have  access  "by  faith."  By  faith, 
therefore,  for  Clirist's  sake,  we  receive  remission  of  sins.  We 
cannot  oppose  our  own  love,  and  our  own  works,  over  against 
God's  wrath. 

Secondly.  It  is  certain  that  sins  are  remitted  for  the  sake  of  82 
I0q  Christ,  as  Propitiator,  Rom.  3  :  25 :  "  Whom  God  hath 
set  forth  to  be  a  propitiation."  Moreover  Paul  adds: 
"  Through  faith."  Therefore  this  Propitiator  thus  profits  us, 
when,  by  faith,  we  apprehend  the  mercy  promised  in  him,  and 
present  it,  against  the  wrath  and  judgment  of  God.  And  to 
the  same  effect,  it  is  written,  Heb.  4  :  14,  16:  "Seeing  then 
that  we  have  a  great  High  Priest,"  etc.,  "  let  us  therefore  come 
with  confidence."  For  the  Apostle  bids  us  to  come  to  God, 
not  with  confidence  in  our  own  merits,  but  with  confidence  in 
Christ,  as  a  High  Priest;  therefore  he  requires  faith. 

Tliirdly.  Peter  in  Acts  10  :  43  says :  "  To  him  give  all  the  83 
prophets  witness,  that  through  his  name  whosoever  believeth 
on  him  shall  receive  remission  of  sins."  How  could  this  be 
said  more  clearly?  We  receive  remission  of  sins,  he  says, 
through  his  name,  i.  e.  for  his  sake :  therefore,  not  for  the  sake 
of  our  merits,  not  for  the  sake  of  our  contrition,  attrition,  love, 
worship,  works.  And  he  adds :  "  When  we  believe  in  him." 
Therefore,  he  requires  faith.  For  we  cannot  apprehend  the 
name  of  Christ,  except  by  faith.     Besides  he  cites  the  agree- 

1  Variata :  By  love  have  peace  of  conscience. 
IS 


98  THE  APOLOGY  OF  THE  AUGSBURG   CONFESSION 

mcnt  of  all  the  Fathers.  This  is  truly  to  cite  the  authority  of 
the  Church.  But  of  this  topic  we  will  speak  after  a  wliil^ 
when  treating  of  "Repentance." 

Fourthly.  Remission  of  sins  is  something  promised  for  84 
Christ's  sake.  Therefore,  it  cannot  be  received  except  by 
faith  alone.  For  the  promise  cannot  be  received,  except  by 
faith  alone.  Rom.  4:16:  "Therefore  it  is  of  faith,  that  it 
might  be  by  grace,  to  the  end  that  the  promise  might  be  sure;" 
as  though  he  were  to  say  :  "  If  the  matter  were  to  depend  upon 
our  merits,  the  promise  would  be  uncertain  and  useless,  because 
we  never  could  determine  when  we  would  have  sufficient  merit." 
And  this,  experienced  consciences  can  easily  understand  [and 
would  not,  for  a  thousand  worlds,  have  our  salvation  depend 
upon  ourselves].  Accordingly  Paul  says,  Gal.  3  :  22 :  "  But 
the  Scripture  hath  concluded  all  under  sin,  that  the  promise  by 
faith  of  Jesus  Christ  might  be  given  to  them  that  believe." 
He  withdraws  merit  from  us,  because  he  says  that  all  are  guilty 
and  concluded  under  sin  ;  then  he  adds  that  the  promise,  viz. 
of  the  remission  of  sins  and  of  justification,  is  given,  and  adds 
how  the  promise  can  be  received,  viz.  by  faith.  And  this  rea- 
soning, derived  from  the  nature  of  the  promise,  is  the  chief 
reasoning  in  Paul,  and  is  often  repeated.  Nor  can  anything  be 
devised  or  imagined  whereby  this  argument  of  Paul  can  be 
overthrown. 
™        Wherefore  let  not  good  minds  suffer  themselves  to  be  85 

forced  from  the  opinion,  that  we  receive  remission  of  sins 
for  Christ's  sake  only  through  faith.  In  this,  they  have  sure 
and  firm  consolation  against  the  terrors  of  sin,  and  against 
eternal  death,  and  against  all  the  gates  of  hell. 

But  since  we  receive  remission  of  sins  and  the  Holy  Ghost1 86 
by  faith  alone,  faith  alone  justifies,  because  those  reconciled  are 
accounted  righteous  and  children  of  God,  not  on  account  of 
'"heir  own  purity,  but  through  mercy  for  Christ's  sake :  if  they 
>y  faith  apprehend  this  mercy.  Accordingly  Scripture  testifies, 
hat  by  faith  we  are  accounted  righteous  (Rom.  3  :  26).  We, 
therefore,  will  add  testimonies  that  clearly  declare  that  faith  is 
that  very  righteousness,  by  which  we  are  accounted  righteous 
before  God,  viz.  not  because  it  is  a  work,  that  is,  in  itself, 
worthy,  but  because  it  receives  the  promise,  by  which  God  has 
promised,  thp^,  for  Christ's  sake,  he  wishes  to  be  propitious  to 
those  heaving  in  him,  or,  because  he  knows  that  "Christ  of 
God  L?  jnade  unto  us  wisdom,  and  righteousness  and  sanctifica- 
tion  and  redemption  "  (1  Cor.  1  :  30). 

In  the  Epistle  to  the  Romans,  Paul  expressly  discusses  thit  87 
topic,  and  declares  that,  when  we  believe  that  God,  for  Christ's 

Var. :  And  reconciliation  for  Christ's  sake. 


Ch.  II.,  Art.  IV.    JUSTIFICATION.  9G 

sake,  is  reconciled  to  us,  we  are  justified  freely  by  faith.  And 
this  proposition,  which  contains  the  statement  of  the  entire  dis- 
cussion, he  maintains  in  the  third  chapter  :  "  We  conclude  that 
a  man  is  justified  by  faith  without  the  deeds  of  the  Law" 
(Rom.  3  :  28).  Here  the  adversaries  interpret  that  this  refers 
to  Levitical  ceremonies.  But  Paul  speaks  not  only  of  the  cere- 
monies, but  of  the  whole  Law.  For  he  quotes  afterward  from 
the  Decalogue  (7:7):  "  Thou  shalt  not  covet."  And  if  moral 
works  would  merit  the  remission  of  sins,  and  justification, 
there  would  also  be  no  need  of  Christ  and  the  promise,  and  all 
that  Paul  speaks  of  the  promise  would  be  overthrown.  For 
he  would  have  been  wrong  in  writing  to  the  Ephesians  (2  :  8) : 
"  By  grace  are  ye  saved  through  faith  ;  and  that  not  of  your- 
selves :  it  is  the  gift  of  God  :  not  of  works."  Paul  likewise 
refers  to  Abraham  and  David  (Rom.  4  :  1,  6).  But  they  had 
the  command  of  God  concerning  circumcision.  Therefore  if 
any  works  justified,  these  works  must  also  have  justified  at  the 
time  that  they  had  a  command.  Moreover,  Augustine  teaches 
<Q*  correctly  that  Paul  speaks  of  the  entire  Law,  as  he  dis- 
cusses at  length,  "  of  the  spirit  and  letter,"  where  he  says 
finally,  "  These  matters,  therefore,  having  been  considered  and 
treated,  according  to  the  ability  that  the  Lord  has  thought 
worthy  to  give  us,  we  infer  that  man  is  not  justified  by  the 
precepts  of  a  good  life,  but  by  faith  in  Jesus  Christ." 

And  lest  we  may  think  that  the  sentence,  that  faith  justifies,  88 
fell  from  Paul  inconsiderately,  he  fortifies  and  confirms  this  by 
a  long  discussion   in  the  fourth  chapter  to  the  Romans,  and 
afterwards  repeats  it  in  all  his  Epistles.     Thus  he  says,  Rom.  89 
4  :  4,  5 :  "  To  him  that  worketh,  is  the  reward  not  reckoned  of 
grace,  but  of  debt.     But  to  him  that  worketh  not,  but  believeth 
on   Him  that  justifieth  the  ungodly,  his  faith  is  counted  for 
righteousness."     Here  he  clearly  says  that  faith  itself  is  im- 
puted for  righteousness.     Faith,  therefore,  is  that  thing,  which 
God  declares  to  be  righteousness,  and  he  adds  that  it  is  imputed 
freely,  and  says  that  it  could  not  be  imputed  freely,  if  it  were 
due  on  account  of  works.     Wherefore  he  excludes  also  the 
merit  of  moral  works.     For  if  justification  before  God  were 
due  to  these,  faith  would   not   be  imputed    for   righteousness 
without  works.     And  afterwards,  Rom.  4:9:    "For  we  say  9c 
that  faith  was  reckoned  to  Abraham  for  righteousness."    Chap- 91 
ter  5  :  1  says :  "  Being  justified  by  faith,  we  have  peace  with 
God,"  i.  e.  we   have  consciences   that  are  tranquil    and  joyful 
before  God.     Rom.  10  :  10:  "With  the  heart  man  believeth 92 
unto  righteousness."     Here  he  declares  that  faith   is  the  right- 
eousness of   the   heart.     Gal.  2  :  16:  "We   have   believed   in  93 
Christ  Jesus  that  we  might  be  justified  by  the  faith  of  Christ, 
and  uot  by  the  works  of  the  Law."    Eph.  2:8:  "  For  by  grace 


100        THE  APOLOGY  OF   fHF   AUGSBURG  CONFESSION. 

are  ye  saved  through  faith;  and  that  not  of  yourselves:  it  is 
the  gift  of  God  :  not  of  works,  lest  any  man  should  boast." 

John  1  :  12:  "To  them  gave  lie  power  to  become  the  sons 94 
of  God,  even  to  them  that  believe  on  his  name;  which    ?vere 
born,  not  of  blood,  nor  of  the  will  of  the  flesh,  nor  of  the  will 
105    of  man,  but  of  God."     John  3  :  14,  15  :  "As  Moses  lifted  95 

up  the  serpent  in  the  wilderness,  even  so  must  the  Son  of 
man  be  lifted  up:  that  whosoever  believeth  in  him  should  not 
perish."  Likewise,  v.  17:  "For  God  sent  not  his  Son  into 9* 
the  world  to  condemn  the  world ;  but  that  the  world  through 
him  might  be  saved.  He  that  believeth  on  him  is  not  con- 
demned." 

Acts  13  :  38,  39:  "Be  it  known  unto  you,  therefore,  men 97 
and  brethren,  that  through  this  man  is  preached  unto  you  the 
forgiveness  of  sins:  and  by  him  all  that  believe  are  justified 
from  all  things,  from  which  ye  could  not  be  justified  by  the 
Law  of  Moses."  How  could  the  office  of  Christ  and  justifica- 
tion be  declared  more  clearly?  The  Law,  he  says,  did  not 
justify.  Christ  was  given,  to  the  end  that  we  may  believe 
that  for  his  sake  we  are  justified.  He  plainly  denies  justifica- 
tion to  the  Law.  Therefore,  for  Christ's  sake,  we  are  accounted 
righteous,  when  we  believe  that  God,  for  His  sake,  has  been 
reconciled  to  us.  Acts  4  :  11,  12:  "This  is  the  stone  which  9? 
was  set  at  naught  of  you  builders,  which  is  become  the  head  of 
the  corner.  Neither  is  there  salvation  in  any  other ;  for  there 
is  none  other  name  under  heaven  given  among  men,  whereby 
we  must  be  saved."  But  the  name  of  Christ  is  apprehended 
only  by  faith.  Therefore,  by  confidence  in  the  name  of  Christ, 
and  not  by  confidence  in  our  works,  we  are  saved.  For  "  the 
name  "  here  signifies  the  cause  which  is  mentioned,  because  of 
which  salvation  is  attained.  And  to  call  upon  the  name  of 
Christ  is  to  trust  in  the  name  of  Christ,  as  the  cause  or  price, 
because  of  which  we  are  saved.  Acts  15  :  9 :  "Purifying 99 
their  hearts  by  faith."  Wherefore  that  faith  of  which  the 
Apostles  speak,  is  not  inoperative  knowledge,  but  a  reality 
receiving  the  Holy  Ghost  and  justifying  us  [not  a  mere  know- 
ledge of  history,  but  a  strong  powerful  work  of  the  Holy  Ghost, 
which  changes  hearts]. 

Hab.  2:4:  "  The  just  shall  live  by  his  faith."     Here,  he  100 
first  says  that  men  are  just  by  faith,  by  which  they  believe 
that  God  is  propitious,  and  he  adds  that  the  same  faith  quick- 
ens, because  this  faith  produces  in  the  heart  peace  and  joy  and 
eternal  life. 

Isa.  53  :  11 :  "By  his  knowledge  shall  he  justify  many."  101 
But  what  is  the  knowledge  of  Christ,  unless  to  know  the  bene- 
fits of  Christ,  the  promises  which  by  the  Gospel  he  has  dif- 
fused ink  the  world  ?      And  to  know  these  benefits  is  proper- 


Ch.  II.,  Art.  IV.    JUSTIFICATION.  101 

(y  and  truly  to  believe  in  Christ,  to  believe  that  that  which 
God  has  promised  for  Christ's  sake,  he  will  certainly  fulfil. 
j/w.        But  Scripture   is   full  of  such   testimonies,  since,  in  102 

some  places,  it  presents  the  Law,  and  in  others  the  prom- 
ises concerning  Christ,  and  the  remission  of  sins,  and  the  free 
acceptance  of  the  sinner  for  Christ's  sake. 

Here  and  there  among  the  Fathers  similar  testimonies  are  103 
extant.  For  Ambrose  says  in  his  letter  to  a  certain  Irenaeus : 
"  Moreover,  the  world  was  subject  to  the  Law  for  the  reason 
that,  according  to  the  command  of  the  Law,  all  are  addressed, 
and  yet,  by  the  works  of  the  Law,  no  one  is  justified,  i.  e. 
because,  by  the  Law,  sin  is  perceived,  but  guilt  is  not  dis- 
charged. The  Law,  which  made  all  sinners,  seemed  to  have 
done  injury,  but  when  the  Lord  Jesus  Christ  came,  he  for- 
gave to  all  sin  which  no  one  could  avoid,  and,  by  the  shed- 
ding of  his  own  blood,  blotted  out  the  handwriting  which  was 
against  us.  This  is  what  he  says  in  Rom.  5  :  20:  'The  Law 
entered  that  the  offence  might  abound.  But  where  sin  abound- 
ed, grace  did  much  more  abound.'  Because  after  the  whole 
world  became  subject,  he  took  away  the  sin  of  the  whole 
world,  as  he  testified,  saying  (John  1  :  29) :  'Behold  the  Lamb 
of  God  which  taketh  away  the  sin  of  the  world.'  And,  on 
this  account,  let  no  one  boast  of  works,  because  no  one  is  justi- 
fied by  his  deeds.  But  he  who  is  righteous,  has  it  given  him 
because  he  was  justified  after  the  laver  [of  Baptism].  Faith, 
therefore,  is  that  which  frees  through  the  blood  of  Christ,  be- 
cause he  is  blessed,  '  whose  transgression  is  forgiven,  whose  sin 
is  covered'  (Ps.  32  :  1)."  These  are  the  words  of  Ambrose,  104 
which  clearly  favor  our  doctrine;  he  denies  justification  to 
works,  and  ascribes  it  to  faith  which  frees  through  the  blood 
of  Christ.  Let  all  the  Sententiarists,1  who  are  embellished  105 
with  magnificent  titles  be  collected  into  one  heap.  For  some 
are  called  angelic ;  others,  subtile ;  and  others,  irrefragable.2 
When  all  these  have  been  read  and  re-read,  they  will  not  be 
of  as  much  aid  for  understanding  Paul  as  is  this  one  passage 
of  Ambrose. 

To  the  same  effect,  Augustine  writes  many  things  against  106 
,*«,    the  Pelagians.     In  "Of  the  Spirit  and  Letter,"  he  says: 

"  The  righteousness  of  the  Law  is  set  forth  for  this 
reason,  viz.  that  he  who  should  fulfil  it  might  live  in  it,  in 
order  that  when  any  one  has  recognized  his  infirmity,  he  may 
attain  and  work  this  righteousness,  and  live  in  it,  not  by  his 

1  The  commentators  on  the  Sententice  of  Peter  Lombard. 

'  Doctor  Angelicus,  Thomas  Aquinas ;  Doctor  Subtilissimus,  John  Duna 
Scotus;  Doctor  Irrefragibilis,  Alexander  Halesius;  Doctor  Seraphioiu, 
Bonaventura. 


102       THE  APOLOGY  OF  THE  AUGSBURG   CONFESSION. 

own  strength,  neither  by  the  letter  of  the  Law  itself,  which 
cannot  be  done,  but,  by  procuring  by  faith,  a  justifier.  Ex- 
cept in  a  justified  man,  there  is  no  good  work,  wherein  he  who 
does  it  may  live.  But  justification  is  obtained  by  faith." 
Here  he  clearly  says  that  the  justifier  is  procured  by  faith, 
and  that  justification  is  obtained  by  faith.  Anil  a  little  after: 
"  Bv  the  Law,  we  fear  God  ;  by  faith,  we  hope  in  God.  But 
to  those  fearing  punishment,  grace  is  hidden  ;  and  the  son! 
laboring  under  this  fear,  betakes  itself  by  faith  to  God's 
mercy,  in  order  that  he  may  give  what  he  has  commanded. 
Here  he  teaches  that,  by  the  Law.  hearts  are  terrified,  but,  by 
faith,  they  receive  consolation.  lie  also  teaches  us  to  appre- 
hend, bv  faith,  mercy,  before  we  attempt  to  fulfil  the  Law. 
We  will  shortly  cite  certain  other  passages. 

Indeed,  it  is  wonderful  that  the  adversaries  are  in  no  way  107 
moved  by  so  many  passages  of  Scripture,  which  clearly  ascribe 
justification  to  faith,  and,  likewise,  deny  it  to  works.  Do  10S 
they  think  that  the  same  is  repeated  so  often  for  no  purpose? 
Do  they  think  that  these  words  fell  inconsiderately  from  the 
Holy  Ghost?  But  they  have  also  devised  sophistry,  whereby  109 
they  elude  them.  They  say  that  these  passages  of  Scripture, 
which  speak  of  faith,  ought  to  be  received  as  referring  to  a 
fides  formata,  i.  e.  they  do  not  ascribe  justification  to  faith, 
except  on  account  of  love.  Yea  they  do  not,  in  any  way, 
ascribe  justification  to  faith,  but  only  to  love,  because  they 
dream  that  faith  can  coexist  with  mortal  sin.  Whither  does  no 
this  tend,  unless  that  they  again  abolish  the  promise  and  re- 
turn to  the  Law?  If  faith  receive  the  remission  of  sins  on 
account  of  love,  the  remission  of  sins  will  ahvays  be  uncertain, 
because  we  never  love  as  much  as  we  ought ;  yea  we  do  not 
love  unless  our  hearts  are  firmly  convinced  that  the  remission 
of  sins  has  been  granted  us.  Thus  the  adversaries,  while  they 
require  in  the  remission  of  sins  and  justification  confidence  in 
one's  own  love,  altogether  abolish  the  Gospel  concerning  the 
free  remission  of  sins;  although,  at  the  same  time,  they 
neither  render  this  love  nor  understand  it,  unless  they  believe 
that  the  remission  of  sins  is  freely  received. 

1fl8        ^e  a^so  sa-y  *na^  ^ove  ougnt  to  follow  faith,  as  Paul  in 

also  says  (Gal.  5:6):  "  For  in  Jesus  Christ  neither  cir- 
cumcision availeth  anything,  nor  uncircumcision ;  but  faith 
which  worketh  by  love."  And  yet,  for  this  reason,  we  ought  112 
not  to  think  that,  by  confidence  in  this  love  or  on  account  of 
this  love,  we  receive  the  remission  of  sins  and  reconciliation, 
just  as  we  do  not  receive  the  remission  of  sins  because  of 
other  works  that  follow.  But  the  remission  of  sins  is  re- 
ceived by  faith  alone,  and  indeed  by  faith  properly  so  called, 
because  the  promise  cannot  be  received  except  by  faith.     But  113 


Ch.  II.,  Art.  IV.    JUSTIFICATION.  103 

faith  properly  so  called,  is  that  which  assents  to  the  promise 
of  Scripture  [is   when  my  heart  and  the  Holy  Ghost,  in  the 
heart,  says:  The  promise  of  God  is  true  and  certain].     Of 
this  faith,  Scripture  speaks.     And  because  it  receives  the  re-  114 
mission  of  sins,  and  reconciles  us  to  God,  by  this  faith  we  are 
accounted  for  Christ's  sake  righteous  before  we  love  and  do 
the  works  of  the  Law,  although  love  necessarily  follows.    Nor  1  r  5 
indeed  is  this  faith  an  idle  knowledge,  neither  can  it  coexist  with 
mortal  sin,  but  it  is  a  work  of  the  Holy  Ghost,  whereby  we  are 
freed  from  death,  and  terrified  minds  are  encouraged  and  quick- 
ened.    And  because  this  faith  alone  receives  the  remission  of  116 
sins,  and  renders  us  acceptable  to  God  and  brings  the  Holy 
Ghost;1  it  could  be  more  correctly  called  gratia  gratum  faciens, 
grace  rendering  one  pleasing  to  God,  than  an  effect  following, 
viz.  love. 

Thus  far,  in  order  that  the  subject  might  be  made  clear,  we  117 
have  shown,  with  sufficient  fulness,  both  from  testimonies  of 
Scripture,  and  arguments  derived  from  Scripture,  that  by  faith 
alone,  we  obtain  the  remission  of  sins  for  Christ's  sake,  and 
that  by  faith  alone  we  are  justified,  i.  e.  from  unrighteous  men 
made  righteous,  or  regenerated.  But  how  necessary  the  know-  118 
ledge  of  this  faith  is,  can  be  easily  judged,  because,  in  this 
alone,  the  office  of  Christ  is  recognized,  by  this  alone  we 
receive  the  benefits  of  Christ ;  this  alone  brings  sure  and  firm 
consolation  to  pious  minds.  And  in  the  Church  it  is  neces-  119 
sary  that  there  should  be  doctrine,  from  which  the  pious  may 
receive  the  sure  hope  of  salvation.  For  the  adversaries  give 
men  bad  advice  [therefore  the  adversaries  are  truly  unfaithful 
bishops,  unfaithful  preachers,  and  doctors;  they  have  hitherto 
given  evil  counsel  to  consciences,  and  still  do  so  by  introducing 
such  doctrine],  when  they  bid  them  doubt  whether  they  obtain 
remission  of  sins.  For  how  will  such  persons  sustain  them- 
selves in  death, 'who  have  heard  nothing  of  this  faith,  and 
think  that  they  ought  to  doubt  whether  they  obtain  the  remis- 
jflq    sion  of  sins?     Besides  it  is  necessary  that  in  the  Church,  120 

the  Gospel  be  retained,  i.  e.  the  promise  that  for  Christ's 
sake  sins  are  freely  remitted.  Those  who  teach  nothing  of  this 
faith,  concerning  which  we  speak,  altogether  abolish  the  Gos- 
pel. But  the  scholastics  mention  not  even  a  word  concerning  121 
this  faith.  Our  adversaries  follow  them,  and  reject  this  faith. 
Nor  do  they  see  that  by  rejecting  this  faith,  they  abolish  the 
entire  promise,  concerning  the  free  remission  of  sins,  and  the 
righteousness  of  Christ. 

1  Var. :  And  renders  consciences  pacified  and  tranquil. 


104         THE  APOLOGY   OF  THE  AUGSBURG  CONFESSION. 

CHAPTER   III. 

.  F   LOVE  AND   THE    FULFILLING   OF   THE   LAW. 

[A.   Of  the  Necessity  of  the  New  Obedience,  and  its  relation  to  Faith.} 

Here  the  adversaries  urge  against  us:  "  If  thou  wilt  enter  i 
into  life,  keep  the  commandments "  (Matt.  19  :  17);  likewise: 
"  The  doers  of  the  Law  shall  be  justified"  (Rom.  2  :  13),  and 
many  other  like  things  concerning  the  Law  and  works.  Before 
we  reply  to  this,  we  must  first  declare  what  we  believe  concern- 
ing love  and  the  fulfilling  of  the  Law. 

It  is  written  in  the  prophet  (Jer.  31  :  33) :  "  I  will  put  my  2 
Law  in  their  inward  parts,  and  write  it  in  their  hearts."  And 
in  Rom.  3  :  31,  Paul  says:  "Do  we  then  make  void  the  Law 
through  faith  ?  God  forbid :  yea,  we  establish  the  Law." 
Ind  Christ  says  (Matt.  19  :  17) :  "If  thou  wilt  enter  into  life, 
Keep  the  commandments."  Likewise  (1  Cor.  13:3):  "  If  I 
have  not  charity,  it  profiteth  me  nothing."  These  and  similar  3 
sentences  testify  that  the  Law  ought  to  be  begun  in  us,  and  be 
kept  by  us  more  and  more.  Moreover,  we  speak  not  of 
ceremonies,  but  of  that  Law  which  gives  commandment  con- 
cerning the  movements  of  the  heart,  viz.  of  the  Decalogue. 
Because  indeed  faith  brings  the  Holy  Ghost,  and  produces  in  ,\ 
hearts  a  new  life,  it  is  necessary  that  it  should  produce  spiritual 
movements  in  hearts.  And  what  these  movements  are,  the 
prophet  (Jer.  31  :  33)  shows,  when  he  says :  "  I  will  put  my 
Law  into  their  inward  parts,  and  write  it  in  their  hearts." 
Therefore,  when  we  have  been  justified  by  faith,  and  regen- 
erated, we  begin  to  fear  and  love  God,  to  pray  to  him,  to  expect 
from  him  aid,  to  give  thanks  and  praise  him,  and  to  obey  him 
in  afflictions.  We  begin  also  to  love  our  neighbors,  because 
our  hearts  have  spiritual  and  holy  movements  [there  is  now, 
through  the  Spirit  of  Christ,  a  new  heart,  mind  and  spirit 
within], 
fj *        These  things  cannot  occur  until  we  have  been  justified  5 

by  faith,  and,  regenerated,  we  receive  the  Holy  Ghost: 
first,  because  the  Law  cannot  be  kept  without  [the  knowledge 
of]  Christ;  and  likewise  the  Law  cannot  be  kept  without  the 
Holy  Ghost.  But  the  Holy  Ghost  is  received  by  faith,  accord-  6 
ing  to  the  declaration  of  Paul,  Gal.  3  :  14 :  "  That  we  might 
receive  the  promise  of  the  Spirit  through  faith."  Then,  too,  7 
how  can  the  human  heart  love  God,  while  it  knows  that  He  is 
terribly  angry,  and  is  oppressing  us  with  temporal  and  perpet- 
ual calamities?     But  the  Law  always  accuses  us,  always  shows 

Para.lj.el  Passages. — Chap.  III.:  Augsburg  Confession,  Arts.  vi.  and  xx 
Pm?lcald  A)  tides,  319,  324 ;  Formula  of  Concord,  529.  615  sq. 


Oh.  III.,  Art.  VI.    LOVE  AND  FULFILLING  OF  THE  LAW.  105 

that  God  is  angry.     [Therefore  what  the  scholastics  say  of  the 
love  of  God  is  a  dream.]     God  is  not  therefore  loved,  until  we  8 
apprehend  mercy  by  faith.     Thus  He  at  length  becomes  an 
object  that  can  be  loved. 

Although,  therefore,  civil  works,  i.  e.  the  outward  works  of  9 
the  Law,  can  be  done  in  a  measure,  without  Christ  and  without 
the  Holy  Ghost,  nevertheless  it  appears  from  those  things  which 
we  have  said,  that  those  things  which  belong  peculiarly  to  the 
divine  Law,  i.  e.  the  affections  of  the  heart  towards  God  which 
are  commanded  in  the  first  table,  cannot  be  rendered  without  the 
Holy  Ghost.  But  our  adversaries  are  fine  theologians ;  they  10 
regard  the  second  table,  and  political  works ;  for  the  first  table 
they  care  nothing,  as  though  it  were  of  no  matter ;  or  certainly 
they  require  only  outward  observances.  They  in  no  way  con- 
sider the  Law  that  is  eternal,  and  placed  far  above  the  sense 
and  intellect  of  all  creatures  (Deut.  6:5):  "  Thou  shalt  love 
the  Lord  thy  God  with  all  thine  heart." 

But  Christ  was  given  for  this  purpose,  viz.  that,  for  his  sake,  11 
there  might  be  bestowed  on  us  the  remission  of  sins,  and  the 
Holy  Ghost  to  bring  forth  in  us  new  and  eternal  life,  and 
eternal  righteousness  [to  manifest  Christ  in  our  hearts,  as  it  is 
written,  John  16  :  15:  "He  shall  take  of  the  things  of  mine, 
and  show  them  unto  you."  Likewise,  he  works  also  other 
gifts,  love,  thanksgiving,  charity,  patience,  etc.].  Wherefore  the 
Law  cannot  be  truly  kept,  unless  the  Holy  Ghost  be  received 
through  faith.  Accordingly  Paul  says,  that  the  Law  is  estab- 
lished by  faith,  and  not  made  void ;  because  the  Law  can  at 
length  be  thus  kept,  when  the  Holy  Ghost  is  given.  And  12 
nl  Paul  teaches,  2  Cor.  3:15  sq.,  the  veil  that  covered 
the  face  of  Moses  cannot  be  removed,  except  by 
faith  in  Christ,  by  which  the  Holy  Ghost  is  received.  For 
he  speaks  thus :  "  But  even  unto  this  day  when  Moses  is  read, 
the  veil  is  upon  their  heart.  Nevertheless  when  it  shall  turn 
to  the  Lord,  the  veil  shall  be  taken  away.  Now  the  Lord  is 
that  Spirit,  and  where  the  Spirit  of  the  Lord  is,  there  is  lib- 
erty." Paul  understands,  by  the  veil,  human  opinion  concern-  13 
ing  the  entire  Law,  the  Decalogue  and  the  ceremonies,  viz.  be- 
cause hypocrites  think  that  external  and  civil  works  satisfy  the 
Law  of  God,  and  that  sacrifices  and  observances  justify  before 
God  ex  opere  operate.  But  then  this  veil  is  removed  from  us,  14 
L  e.  we  are  freed  from  this  error,  when  God  shows  to  our  hearts 
our  uncleanness,  and  the  heinousness  of  sin.  Then,  for  the 
first  time,  we  see  that  we  are  far  from  fulfilling  the  Law. 
Then,  we  learn  to  know  how  flesh,  in  security  and  indifference, 
does  not  fear  God,  and  is  not  fully  certain  that  we  are  regarded 
by  God,  but  imagines  that  men  are  born  and  die  by  chance. 
Then,  we  experience  that  we  do  not  believe  that  God  forgives 
u 


106       THE  APOLOGY   OF  THE  AUGSBURG   CONFESSION. 

and  hears  us.  But  when,  on  hearing  the  Gospel  and  the  re- 
mission of  sins,  we  are  consoled  by  faith,  we  receive  the  Holy 
Ghost,  so  that  now  we  are  able  to  think  aright  concerning  God, 
and  to  fear  and  believe  God,  etc.  From  these  facts,  it  is  appa- 
rent that  the  Law  cannot  be  kept  without  Christ  and  the  Holy 
(J  host. 

We,  therefore,  profess  that  it  is  necessary  that  the  Law  be  i  r 
begun  in  us,  and  that  it  be  observed  continually  more  and  more. 
And  at  the  same  time  we  comprehend  both  spiritual  move- 
ments, and  external  good  works  [the  good  heart  within  and 
works  without].  Therefore  the  adversaries  falsely  charge 
against  us,  that  our  theologians  do  not  teach  good  works, 
while  they  not  only  require  these,  but  also  show  how  they  can 
be  done.  The  result  convicts  hypocrites,  who,  by  their  own  16 
powers,  endeavor  to  fulfil  the  Law,  that  they  cannot  afford 
what  they  attempt.  For  human  nature  is  far  too  weak  to  be  17 
able  by  its  own  powers  to  resist  the  devil,  who  holds  as  captives 
all  who  have  not  been  freed  through  faith.  There  is  need  of  18 
the  power  of  Christ  against  the  devil,  viz.  that,  inasmuch  as  we 
know  that  for  Christ's  sake  we  are  heard,  and  have  the  prom- 
ise, we  may  pray  for  the  governance  and  defence  of  the  Holy 
Ghost,  that  we  may  neither  be  deceived  and  err,  nor  be  im- 
.+n  pelled  to  undertake  anything  contrary  to  God's  will.  Just 
as  Ps.  68  :  18  teaches:  "Thou  hast  led  captivity  captive; 
thou  hast  received  gifts  for  man."  For  Christ  has  overcome 
the  devil ;  and  has  given  to  us  the  promise  and  the  Holy  Ghost, 
in  order  that,  by  divine  aid,  we  ourselves  also  may  overcome. 
And  1  John  3:8:  "For  this  purpose  the  Son  of  God  was 
manifested,  that  he  might  destroy  the  works  of  the  devil." 
Again,  we  teach  not  only  how  the  Law  can  be  observed,  but  19 
also  how  God  is  pleased  if  anything  be  done,  viz.  not  as  though 
we  render  satisfaction  to  the  Law,  but  because  we  are  in  Christ, 
just  as  we  will  say  after  a  little.  It  is,  therefore,  manifest  that 
we  require  good  works.  Yea,  we  add  also  this,  that  it  is  im-  20 
possible  for  love  to  God,  even  though  it  be  small,  to  be  sun- 
dered from  faith ;  because  through  Christ  we  come  to  the 
Father,  and,  the  remission  of  sins  having  been  received,  we 
now  are  truly  certain  that  we  have  a  God,  i.  e.  that  God  cares 
for  us ;  we  call  upon  him,  we  give  him  thanks,  we  fear  him,  we 
love  him,  as  John  teaches  in  his  first  Epistle  (4  :  19), "  We  love 
him,"  he  says,  "  because  he  first  loved  us,"  viz.  because  he  gave 
his  Son  for  us,  and  forgave  us  our  sins.  Thus  he  indicates 
that  faith  precedes,  and  love  follows.  Likewise  the  faith  of  21 
which  we  speak  exists  in  repentance,  i.  e.  it  is  conceived  in  the 
terrors  of  conscience  which  feels  the  wrath  of  God  against  our 
sins,  and  seeks  the  remission  of  sins,  and  to  be  freed  from  sin. 
And  in  such  terrors  and  other  afflictions,  this  faith  ought  to 


Ch.  III.,  Art.  VI.     LOVE    kSD   FULFILLING   OF  THE   LAW.  107 

grow,  and  be  strengthened.     Wnerefore,  it  cannot  exist  in  those  21 
who  live  according  to  the  flesh,  who  are  delighted  by  their  own 
fusts,   and   obey   them.      Accordingly   Paul   says  (Rom.  8:1): 
"There  is,  therefore,  now  no  condemnation  to  them  that  are  in 
Christ  Jesus,  who  walk  not  after  the  fl°sh,  but  after  the  Spirit." 
So  too  (vs.  12,  13):  "We  are  debtors  not  to  the  flesh  to  live 
after  the  flesh.     For  if  ye  live  after  the  flesh  ye  shall  die ;  but 
if  ye,  through  the  Spirit,  do  mortify  the  deeds  of  the  body,  ye 
phall  live."     Wherefore,  the  faith  which  receives  remission  of  21 
-ins  in  a  heart  terrified  and  fleeing  from  sin,  does  not  remain  in 
those  who  obey  their  desires,  neither  does  it  coexist  with  mortal 
sin. 
I^o         From  these  effects  of  faith   the  adversaries  select  0110,24 

viz.  love,  and  teach  that  love  justifies.  Thus  it  is  clearly 
apparent  that  they  teach  only  the  Law.  They  do  not  teach 
that  remission  of  sins  through  faith  is  first  received.  They  do 
not  teach  of  Christ  as  Mediator,  that,  for  Christ's  sake,  we  have 
a  gracious  God ;  but  because  of  our  love.  And  yet  what  the 
nature  of  this  love  is,  they  do  not  say,  neither  can  they  say. 
They  proclaim  that  they  fulfil  the  Law,  although  this  glory  25 
belongs  properly  to  Christ ;  and  they  set  over  against  the  judg- 
ment of  God  confidence  in  their  own  works ;  for  they  say  that 
they  merit  de  condigno  (according  to  righteousness)  grace  and 
eternal  life.  This  confidence  is  absolutely  impious  and  vain. 
For,  in  this  life,  we  cannot  satisfy  the  Law,  because  carnal 
nature  does  not  cease  to  bring  forth  wicked  dispositions  [evil 
inclination  and  desire],  even  though  the  Spirit  in  us  resists 
them. 

But  some  one  may  ask  :  Since  we  also  confess  that  love  is  a  26 
work  of  the  Holy  Ghost,  and  since  it  is  righteousness,  because 
it  is  the  fulfilling  of  the  Law,  why  do  we  not  teach  that  it 
justifies?      To   this  we   must  reply:    In   the  first  place  it  is 
certain,  that  we  receive  remission  of  sins,  neither  through  our 
love,  nor  for  the  sake  of  our  love,  but  for  Christ's  sake  by 
faith  alone.     Faith  alone  which  looks  upon  the  promise,  and  27 
knows  that  it  must  be  regarded  certain  that  God  forgives,  be- 
cause Christ  has  not  died  in  vain,  etc.,  overcomes  the  terrors 
of  sin  and  death.     If  anv  one  doubt  whether  sins  be  remitted  2$. 
him,   he   dishonors    Christ,   since    he  judges    that    his    sin    is 
greater  or   more  efficacious  than  the  death    and   promise  of 
Christ;  although  Paul  says  (Rom.  5  :  20) :  "Where  sin  abound- 
ed, grace  did  much  more  abound,"  L  e.  that  mercy  is  more  com- 
prehensive [more  powerful,  richer,  and  stronger]  than  sin.     If  :g 
any  one  think  that  he  obtains  the  remission  of  sins  because  he 
loves,  he  dishonors  Christ,  and  will  discover  in  God's  judgment 
that  this  confidence  in  his  own  righteousness  is  empty  and  vain. 
Therefore,  it  is  necessary  that  faith  should  reconcile  and  justify. 


108        THE  APOLOGY  OF  THE   AUGSBURG   CONFESSION 

And  as  wo  do  not  receive  remission  of  .sins  through  oiher  vir-3c 
hies  of  the  Law,  or  on  account  of  these,  viz.  on  account  of 
patience,  chastity,  obedience  towards  magistrates,  etc,  and 
nevertheless  these  virtues  ought  to  follow;  so,  too,  we  do  not 
receive  remission  of  sins,  because  of  love  to  God,  although  it  is 
necessary  that  this  should  follow.  But  the  custom  of  speech  is  31 
well  known,  that,  by  the  same  word,  we  sometimes  comprehend 
lid  ky  synechdoche  the  cause  and  effects.  Thus  in  Luke  7  :  47, 
Christ  says:  "Her  sins  which  are  many  are  forgiven,  for 
the  loved  much."  For  Christ  interprets  this  very  passage 
when  he  adds :  "  Thy  faith  hath  saved  thee."  Christ,  there- 
fore, did  not  mean  that  the  woman,  by  that  work  of  love,  had 
merited  the  remission  of  sins.  For  he  says  clearly  on  this  ac- 
count: "  Thv  faith  hath  saved  thee."  But  faith  is  that  which  32 
freely  apprehends  God's  mercy  on  account  of  God's  Word, 
[which  relies  upon  God's  mercy  and  Word,  and  not  upon  one's 
own  work].  If  any  one  denies  that  this  is  faith,  [if  any  one 
imagines  that  he  can  rely  at  the  same  time  upon  God  and  his  own 
work],  he  does  not  understand  at  all  what  faith  is.  [Germ,  adds : 
For  the  terrified  conscience  is  not  satisfied  with  its  own  works, 
but  must  cry  after  mercy,  and  is  comforted  and  encouraged 
alone  by  God's  Word.]  And  the  narrative  itself  shows  in  3 ; 
this  passage  what  that  is  which  he  calls  faith.  The  woman 
came  with  the  opinion  concerning  Christ,  that  with  him  the 
remission  of  sins  should  be  sought.  This  worship  is  the  highest 
worship  of  Christ.  Nothing  greater  could  she  ascribe  to  Christ. 
To  seek  from  him  the  remission  of  sins,  was  truly  to  acknow- 
ledge the  Messiah.  Now  thus  to  think  of  Christ,  thus  to  wor- 
ship him,  thus  to  embrace  him,  is  to  truly  believe.  Christ,  more- 
over, employed  the  word  "love,"  not  with  respect  to  the  woman, 
but  against  the  Pharisee ;  because  he  contrasted  the  entire  wor- 
ship of  the  Pharisee,  with  the  entire  worship  of  the  woman. 
He  reproved  the  Pharisee,  because  he  did  not  acknowledge 
that  he  was  the  Messiah,  although  he  afforded  him  the  outward 
offices  due  to  a  guest  and  a  great  and  holy  man.  He  points  to 
the  woman  and  praises  her  worship,  ointment,  tears,  etc.,  all  of 
which  were  signs  of  faith  and  a  confession,  viz.  that  with  Christ 
she  sought  the  remission  of  sins.  It  is  indeed  a  great  example 
which,  not  without  reason,  moved  Christ  to  reprove  the  Phari- 
see, who  was  a  wTise  and  honorable  man,  but  not  a  believer. 
He  charges  him  with  impiety,  and  admonishes  him  by  the 
example  of  the  woman,  showing  thereby  that  it  is  disgraceful 
to  him,  that  while  an  unlearned  woman  believes  God,  he,  a 
doctor  of  the  law,  does  not  believe,  does  not  acknowledge  the 
Messiah,  and  does  not  seek  from  him  remission  of  sins  and 
salvation.  Thus  therefore  he  praises  the  entire  worship  as  it  34 
often  occurs  in  the  Scriptures,  that,  by  one  word,  we  embrace 


On.  III.,  Art.  VL    LOVE  AND  FULFILLING   OF  THE  LAW.  109 

many  things ;  as  below  we  will  speak  at  greater  length  in  regard 
to  similar  passages,  such  as  Luke  11  :  41  :  "Give  alms  jf  such 
tilings  as  ye  have;  and  behold  all  things  are  clean  unto  you." 
He  requires  not  only  alms,  but  also  the  righteousness  of  faith. 
Thus  he  here  says :  "  Her  sins  which  are  many  are  forgiven ; 
for  she  loved  much,"  i.  e.  because  she  has  truly  worshipped  me 
with  faith  and  the  exercises  and  signs  of  faith.  He  compre- 
hends the  entire  worship,  yet,  meanwhile,  this  teaches  that  the 
remission  of  sins  is  properly  received  by  faith,  although  love, 
confession  and  other  good  fruits  ought  to  follow.  Wherefore, 
by  this,  he  does  not  mean  that  these  fruits  are  the  prices,  or  are 
the  propitiation,  because  of  which  the  remission  of  sins,  which 
reconciles  us  to  God,  is  given.  AVe  are  disputing  concerning  a  35 
great  subject,  concerning  the  honor  of  Christ,  and  whence  good 
minds  may  seek  for  sure  and  firm  consolation,  whether  it  is  to 
«ir     be  placed  in  confidence  in  Christ,  or  in  our  works.     But  if  56 

it  is  to  be  placed  in  our  works,  the  honor  of  Mediator  and 
Propitiator  will  be  withdrawn  from  Christ.  And  yet  we  will 
find,  in  God's  judgment,  that  this  confidence  is  vain,  and  that 
consciences  rush  thence  into  despair.  But  if  the  remission  of 
sins,  and  reconciliation,  do  not  occur  freely  for  Christ's  sake, 
but  for  the  sake  of  our  love,  no  one  will  have  remission  of  sins, 
unless  when  he  has  fulfilled  the  entire  Law ;  because  the  Law 
does  not  justify  as  long  as  it  can  accuse  us.  Therefore,  it  is  37 
manifest  that,  since  justification  is  reconciliation  for  Christ's 
sake,  we  are  justified  by  faith,  because  it  is  very  certain  that 
by  faith  alone  the  remission  of  sins  is  received. 

Now,  therefore,  let  us  reply  to  the  objection  which  we  have  38 
above  stated.1  The  adversaries  are  right  in  thinking  that  love 
is  the  fulfilling  of  the  Law,  and  obedience  to  the  Law  is  cer- 
tainly righteousness.  [Ger.  adds :  But  who  in  truth  can  say 
or  boast  that  he  keeps  the  Law,  and  loves  God,  as  the  Law  has 
commanded  ?  We  have  shown  above  that  God  has  made  the 
promise  of  grace,  because  we  cannot  observe  the  Law.  There- 
fore Paul  says  everywhere  that  we  cannot  be  justified  before 
God  by  the  Law.]  But  they  make  a  mistake  in  this,  that  they 
think  that  we  are  justified  by  the  Law.  Since,  however,  we  are 
not  justified  by  the  Law,  but  receive  remission  of  sins  and 
reconciliation  by  faith  for  Christ's  sake,  and  not  for  the  sake  of 
love,  or  the  fulfilling  of  the  Law;  it  follows  necessarily  that 
we  are  justified  by  faith  in  Christ. 

In  the  second  place,  this  fulfilling  of  the  Law  or  obedience  39 
towards  the  Law,  is  indeed  righteousness,  when  it  is  complete ; 
but  in  us  it  is  small  and  impure.     Accordingly,  it  is  not  pleas- 
ing for  its  own  sake,  and  is  not  accepted  for  its  own  sake.     But  40 

1  Var.  adds :  Why  love  does  not  justify. 


110       THE   APOLOGY   OF  THE  AUGSBURG   CONL  ESSION. 

although  from  those  things  which  have  been  said  above,  it  is 
evident  that  justification  signifies  not  only  the  beginning  of  the 
renewal,  but  also  the  reconciliation  by  which  also  we  afterwards 
11fi  arc  accepted ;  nevertheless  it  can  now  be  seen  much  more 
clearly  that  the  inchoate  fulfilling  of  the  Law  does  not 
justify,  because  it  is  accepted  only  on  account  of  faith.1 


1  In  the  Variata,  Melanehthon  has  inserted  the  following:  Only  that 
justifies  before  God,  which  renders  consciences  pacified.  For  as  long  as 
conscience  flees  from  God's  judgment  and  is  enraged  with  God  we  are  not 
righteous  and  quickened.  Moreover  faith  alone  renders  consciences  paci- 
fied, according  to  Rom.  5:1:  "  Being  justified  by  faith,  we  have  peace." 
Likewise :  "  The  just  shall  live  by  faith  "  (lleb.  2:4;  Rom.  1 :  17),  L  e.  by 
faith  he  overcomes  the  terrors  of  death,  by  faith  he  is  encouraged  and 
receives  joy  and  life.  And  faith  effects  this  not  because  it  is  a  work 
worthy  of  itself,  but  only  because  it  accepts  the  offered  promise,  regard 
ing  as  nothing  its  own  worth.  Therefore  faith  alone  justifies,  and  good 
works  please  on  account  of  faith.  What  can  the  adversaries  produce 
against  this  reasoning?  What  can  they  devise  contrary  to  manifest 
truth?  For  the  minor  premise  is  most  certain,  viz.  that  our  works  can- 
not render  conscience  pacified,  when  God  judges  and  convicts  us,  and 
manifests  to  us  our  impurity.  Scripture,  too,  often  inculcates  this.  In 
Ps.  143  :  2  :  "  Enter  not  into  judgment  with  thy  servant ;  for  in  thy  sight 
shall  no  man  living  be  justified."  This  simply  denies  to  all,  even  to 
saints  and  servants  of  God,  the  glory  of  righteousness,  if  God  do  not 
pardon,  but  judge  and  convict  their  hearts.  For  when  he  elsewhere 
boasts  of  his  own  righteousness,  he  is  speaking  of  his  own  cause  against 
the  persecutors  of  God's  Word,  and  not  of  personal  purity,  and  asks  that 
the  cause  and  glory  of  God  be  defended,  as  Ps.  7  :  8 :  "  Judge,  O  Lord, 
my  cause."  Again  Ps.  129  (130  :  3)  teaches  that  no  one  can  bear  God's 
judgment,  if  he  observe  our  sins:  "  If  thou,  Lord,  shouldst  mark  iniqui- 
ties, O  Lord,  who  shall  stand?"  And  Job  9  (:  15  [28]) :  "  I  was  afraid 
of  all  my  works  "  [Eng.  Vers.  "  sorrows  "].  Likewise  c.  9  :  30 :  "  If  I  wash 
myself  with  snow-water,  and  make  my  hands  never  so  clean ;  yet  shalt 
thou  plunge  me  in  the  ditch."  And  Prov.  20  :  9 :  "  Who  can  say,  I  have 
made  my  heart  clean?"  And  1  John  1:8:  "  If  we  say  that  we  have  no 
sin,  we  deceive  ourselves  and  the  truth  is  not  in  us,"  And  in  the  Lord's 
Prayer  the  saints  ask  for  the  forgiveness  of  sins.  Therefore  even  the 
saints  have  sins.  In  Num.  (6  :  10)  [14:  18] :  "The  innocent  will  not  be 
innocent."  And  Zechariah  (2  :  13)  says  :  "  Be  silent,  O  all  flesh,  befo:  e  the 
Lord."  And  Isaiah  (40:6  sqq.) :  "All  flesh  is  grass,  and  all  the  good- 
liness  thereof  is  as  the  flower  of  the  field :  the  grass  withereth,  the  flower 
fadeth :  because  the  Spirit  of  the  Lord  bloweth  upon  it,"  i.  e.  flesh  and 
righteousness  of  the  flesh  cannot  endure  the  judgment  of  God.  And 
Jonah  says  (2:9):  "  They  that  observe  lying  vanities,  forsake  their  own 
mercy,"  i.  c.  every  confidence  is  vain  except  a  confidence  in  mercy. 
Mercy  preserves  us ;  our  own  merits,  our  own  endeavors  do  not  preserve 
us.     These  declarations,  and  similar  in  the  Scriptures  testify  that  our 


Oh.  III.,  Art.  VI.    LOVE  AND  FULFILLING  OF  THE  LAW.    HI 

Nor  must  we  trust  that  we  are  accounted  righteous  before 
God,  by  our  own  perfection  and  fulfilling  of  the  Law;  but 
rather  for  Christ's  sake. 

First  [in  the  third  place],  because  Christ  does  not  cease  to  be  41 
Mediator  after  we  have  been  renewed.  They  err  who  imagine 
that  he  lias  merited  only  a  fir*st  grace,  and  that  afterwards  we 
please  God  and  merit  eternal  life  by  our  fulfilling  of  the  Law. 
Christ  remains  Mediator,  and  we  ought  always  to  be  confident  42 
that  for  his  sake  we  have  a  reconciled  God,  even  although  we 
are  unworthy.  As  Paul  clearly  teaches,  when  he  says1  (1  Cor. 
4:4):  "I  know  nothing  by  myself,  yet  am  I  not  hereby  justi- 
fied ?"  but  he  knows  that  by  faith  he  is  accounted  righteous  for 
Christ's  sake,  according  to  the  passage :  "  Blessed  are  they 
whose  iniquities  are  forgiven  "  (Ps.  32  :  1 ;  Pom.  4  :  7).  But 
this  remission  is  always  received  by  faith.  Likewise,  the  impu- 
tation of  the  righteousness  of  the  Gospel,  is  from  the  promise ; 
therefore,  it  is  always  received  by  faith,  and  it  always  must  be 
regarded  certain  that,  by  faith,  we  are,  for  Christ's  sake,  ac- 
..,«    counted    righteous.     If  the  regenerate  ought  afterwards  4.3 

to  think  that  they  will  be  accepted  an  account  of  the  ful- 
filling of  the  Law,  when  would  conscience  be  certain  that  it 
pleased  God,  since  we  never  satisfy  the  Law  ?  Accordingly  we  44 
must  always  recur  to  the  promise;  by  this  our  infirmity  must 
be  sustained,  and  we  must  regard  it  certain  that  we  are  accounted 
righteous  for  the  sake  of  Christ,  "  who  is  ever  at  the  right 
Land  of  God,  who  also  maketh  intercession  for  us"  (Pom.  8  : 
34).  If  any  one  think,  that  he  is  righteous  and  accepted,  on 
account  of  his  own  fulfilment  of  the  Law,  and  not  on  account 
of  Christ's  promise,  he  dishonors  this  High  Priest.  Neither 
can  it  be  understood  how  man  can  be  made  righteous  before 
God,  when  Christ  is  excluded  as  Propitiator  and  Mediator. 

Again  [in  the  fourth  place],  what  need  is  there  of  a  long  45 
discussion  ?2     All  Scripture,  all  the  Church  cries  out  that  the 
Law  cannot  be  satisfied.     Therefore,  this  inchoate  fulfilment  of 

works  are  unclean  and  need  mercy.  Wherefore  works  do  not  render 
consciences  pacified,  but  mercy  apprehended  by  faith  does."  Cf.  %  205- 
208. 

1  The  Variata  continues :  Just  as  Paul  says :  "  By  whom  also  we  have 
access  by  faith  "  (Rom.  5  :  2).  For  our  fulfilling  of  the  Law  is,  as  we 
have  said,  impure,  because  our  nature  is  horribly  corrupt. 

8  The  Variata  thus  begins  this  section :  Fifthly,  if  we  were  to  think, 
that  after  renewal  we  ought  to  be  made  acceptable,  not  by  faith  for 
Christ's  sake,  but  for  the  sake  of  our  fulfilling  of  the  Law,  conscience 
would  never  find  rest,  but  would  be  driven  to  despair.  For  the  Law 
always  accuses,  since  we  never  satisfy  the  Law.  This  is  what  the  entire 
Church  confesses. 


112        THE  APOLOGY  OF   THE   AUGSBURG   CONFESSION. 

the  Law  does  not  please  on  its  own  account,  but  on  account  of 
faith  in  Christ.  Otherwise  the  Law  always  accuses  us.  For 46 
who  loves  or  fears  God  sufficiently?  Who  with  sufficient 
patience  bears  the  afflictions  imposed  by  God?  Who  does  not 
frequently  doubt  whether  human  affairs  are  ruled  by  God's 
counsel  or  by  chance?  Who  does  not  frequently  doubt  whether 
he  be  heard  by  God  ?  Who  is  not  frequently  enraged  because 
the  wicked  enjoy  a  better  lot  than  the  pious,  becau.se  the  pious 
are  oppressed  by  the  wicked  ?x  Who  does  satisfaction  to  his 
own  calling?  Who  loves  his  neighbor  as  himself?  Who  is 
not  tempted  by  lust?  Accordingly  Paul  says  (Rom.  7:  19): 47 
"The  good  that  I  would,  I  do  not;  but  the  evil  which  I  would 
not,  that  I  do."  Likewise  (v.  25) :  "  With  the  mind,  I  my- 
self serve  the  Law  of  God  ;  but  with  the  flesh,  the  law  of  sin." 
Here  he  openly  declares  that  he  serves  the  law  of  sin.  And 
David  says  (Ps.  143  :  2) :  "  Enter  not  into  judgment  with  thy 
servant;  for  in  thy  sight  shall  no  man  living  be  justified." 
Even  this  servant  of  God  prays  for  the  averting  of  judgment. 
Likewise  (Ps.  32  :  2) :  "  Blessed  is  the  man  unto  whom  the 
Lord  imputeth  not  iniquity."  Therefore,  in  this  our  infirmity, 
sin  is  always  present,  as  it  could  be  imputed,  of  which  he  says 
a  little  while  after  (v.  6) :  "  For  this  shall  every  one  that  is 
godly  pray  unto  thee."  Here  he  shows  that  even  saints  ought 
to  seek  remission  of  sins.  More  than  blind  are  those  who  do  48 
not  perceive  that  wicked  desires  in  the  flesh  are  sins,  of  which 
Paul  (Gal.  5  :  17)  says:  "The  flesh  lusteth  against  the  Spirit, 
118    and    the  Spirit   against   the   flesh."     The  flesh  distrusts  49 

God,  trusts  in  present  things,  seeks  human  aid  in  calam- 
ities, even  contrary  to  God's  will,  flees  from  afflictions,  which  it 
ought  to  bear  because  of  God's  commands,  doubts  concerning 
God's  mercy,  etc.  The  Holy  Ghost  in  our  hearts  contends 
with  such  dispositions  in  order  to  suppress  and  mortify  them, 
and  to  produce  new  spiritual  movements.  But  concerning  this  50 
topic,  we  will  collect  more  testimonies  below,  although  they  are 
everywhere  obvious  not  only  in  the  Scriptures,  but  also  in  the 
holy  Fathers. 

Well  does  Augustine  say:  "All  the  commandments  of  Gods, 
are  fulfilled,  when  whatever  is  not  done,  is  forgiven."  Thero- 
fore  he  requires  faith  even  in  good  works,  in  order  that  we  may 
believe  that,  for  Christ's  sake,  we  please  God,  and  that  even 
the  works  are  not  of  themselves  worthy  to  please.  And  52 
Jerome,  against  the  Pelagians,  says :  "  Then,  therefore,  we  are 
righteous,  when  we  confess  that  we  are  sinners,  and  that  our 
righteousness  consists  not   in  our  own   merit,   but   in   God's 

1  Var.  adds :  Who  is  not  enraged  with  God's  judgment  when  he  seemi 
k>  cast  us  off  ? 


Ch.  III.,  Art.  VI.    LOVE  AND  FULFILLING  OF  THE  LAW.     1 13 

mercy."  Therefore,  in  this  inchoate  fulfilment  of  the  Law,  53 
faith  ought  to  be  present,  which  is  certain  that,  for  Christ's 
sake,  we  have  a  reconciled  God.  For  mercy  cannot  be  appre- 
hended unless  by  faith,  as  it  is  repeatedly  said  above.1  Where-  54 
fore,  when  Paul  says  (Rom.  3 :  21) :  "  We  establish  the  Law 
through  faith,"  by  this  we  ought  to  understand,  not  only  that 
those  regenerated  by  faith  receive  the  Holy  Ghost,  and  have 
movements  agreeing  with  God's  Law,  but  it  is  by  far  of  the 
greatest  importance  that  we  add  also  this,  that  we  ought  to  per- 
ceive that  we  are  far  distant  from  the  perfection  of  the  Law. 
Wherefore,  we  cannot  conclude  that  we  are  accounted  righteous  53 
before  God  because  of  our  fulfilling  of  the  Law,  but,  in  order 
that  the  conscience  may  become  tranquil,  justification  must  be 
sought  elsewhere.  For  we  are  not  righteous  before  God,  as 
long  as  we  flee  from  God's  judgment,  and  are  angry  with 
God.  Therefore,  we  must  conclude  that  being  reconciled  by  56 
faith  we  are  accounted  righteous  for  Christ's  sake,  not  for  the 
sake  of  the  Law,  or  our  works  :  but  that  this  inchoate  fulfilling 
of  the  Law  pleases  on  account  of  faith,  and  that,  on  account  of 
faith,  there  is  no  imputation  of  the  imperfection  of  the  fulfill- 
ing of  the  Law,  even  though  the  sight  of  our  impurity  terri- 
fies us.  Now  if  justification  is  to  be  sought  elsewhere,  our 
love  and  works  do  not  therefore  justify.  Far  above  our  purity,  57 
yea  far  above  the  Law  itself,  ought  to  be  placed  the  death  and 
satisfaction  of  Christ,  presented  to  us  that  we  might  be  sure  that 
because  of  this  satisfaction,  and  not  because  of  our  fulfilling  of 
the  Law,  we  have  a  gracious  God. 

Paul  teaches  this  in  Gal.  3  :  13,  when  he  says :  "  Christ  hath  sf 
redeemed  us  from  the  curse  of  the  Law,  being  made  a  curse  for 
us,"  i.  e.  the  Law  condemns  all  men  but  Christ,  because  with- 
out sin  he  has  borne  the  punishment  of  sin,  and  been  made  a 
victim  for  us,  has  removed  that  right  of  the  Law  to  accuse  and 
condemn  those  who  believe  in  him,  because  he  himself  is  the 
propitiation  for  them,  for  whose  sake  we  are  now  accounted 
righteous.  But  since  they  are  accounted  righteous,  the  Law 
cannot  accuse  or  condemn  them,  even  though  they  have  not 
actually  satisfied  the  Law.  To  the  same  purport,  he  writes  to 
the  Colossians  (2  :  10) :  "  Ye  are  complete  in  him,"  as  though 
he  were  to  say :  Although  ye  are  still  far  from  the  perfection 
of  the  Law,  yet  the  remnants  of  sin  do  not  condemn  you,  be- 
cause, for  Christ's  sake,  we  have  a  sure  and  firm  reconciliation, 
if  you  believe,  even  though  sin  inhere  in  your  flesh. 

The  promise  ought  always  to  be  in  sight,  that  God  because  59 


1  Var.  adds :  Therefore  it  is  nothing  else  than  a  doctrine  of  despair  to 
teach  that  we  are  not  accepted  by  faith  for  Christ's  sake,  but  for  the  sake 
of  our  own  fulfilling  of  the  Law. 
15 


114        THE  APOLOGY   OF  THE   AUGSBURG  CONFESSION. 

of  his  promise,  wishes  for  Christ's  sake,  and  not  because  of  the 
Law  or  onr  works,  to  be  gracious  and  to  justify.  In  this 
promise,  timid  consciences  ought  to  seek  reconciliation  and  jus- 
tification; by  this  promise,  they  ought  to  sustain  themselves, 
jiq  and  l>e  confident,  that,  for  Christ's  sake,  because  of  his 
promise,  they  have  a  gracious  God.  Thus  works  can 
never  render  a  conscience  pacified;  but  only  the  promise  can. 
Lf,  therefore,  justification  and  peace  of  conscience,  must  be  sought  6n 
elsewhere,  than  in  love  and  works,  love  and  works  do  not  jus- 
tify, although  they  are  virtues  and  pertain  to  the  righteousness 
of  the  Law,  in  so  far  as  they  are  a  fulfilling  of  the  Law.  So 
far  also  this  obedience  of  the  Law  justifies  by  the  righteous- 
ness of  the  Law.  But  this  imperfect  righteousness  of  the  Law, 
is  not  accepted  by  God,  unless  on  account  of  faith.  Accord- 
ingly, it  does  not  justify,  i.  e.  it  neither  reconciles,  nor  regen- 
erates, nor  by  itself  renders  us  accepted  before  God.1 

From  this,  it  is  evident2  that  "we  are  justified  before  God  61 
by  faith  alone,"  because  by  faith  alone  we  receive  remission  of 
sins  and  reconciliation  or  justification  is  a  matter  promised  for 
Christ's  sake,  and  not  for  the  sake  of  the  Law.  Therefore,  it 
is  received  by  faith  alone,  although  when  the  Holy  Ghost  is 
given,  the  fulfilling  of  the  Law  follows. 

[B.  Reply  to  the  arguments  of  (lie  adversaries."] 

Moreover  when  the  grounds  of  this  case  have  been  under-  62 
stood,  viz.  the  distinction  between  the  Law  and  the  promises  or 
the  Gospel,  it  will  be  easy  to  resolve  the  difficulties  to  which 
the  adversaries  object.  For  they  cite  passages  concerning  the 
Law  and  works,  and  omit  passages  concerning  the  promises. 
But  a  reply  can  at  once  be  made  to  all  opinions  concerning  the  63 
Law,  viz.  that  the  Law  cannot  be  observed  without  Christ,  and 
that  if  civil  works  are  wrought  without  Christ,  they  do  not 
please  God.  Wherefore  when  works  are  commended,  it  is 
necessary  to  add  that  faith  is  required,  that  they  are  commended 
on  account  of  faith,  that  they  are  the  fruits  and  testimonies  of 
faith.3 

1  German  omits  \\  54-60. 

1  Var:  From  all  these  things  it  is  sufficiently  apparent  that  faith  alone 
justifies,  i.  e.  first,  it  obtains  the  remission  of  sins  and  reconciliation  for 
Christ's  sake,  and  that  faith  alone  regenerates  (for  by  faith  alone  the  Hol\ 
Ghost  is  conceived) ;  secondly,  that  this  inchoate  iul filling  of  the  Law 
does  not  by  itself  please  before  God. 

5  The  Var.  adds:  What  can  be  expressed  more  simply  than  this  011/ 
doctrine?  For  it  is  necessary  that  the  benefits  of  Christ  be  recognized  in 
order  to  distinguish  the  promises  from  the  Law. 


C  j.  m.,  Art.  VI.    LOVE  AND  FULFILLING  OF  THE  LA  W.  1 1-*> 

A  ubiguous  and  dangerous  cases  produce  many  and  various  64 
solu  ions.     For  the  judgment  of  the  ancient  poet  is  true : 

"An  unjust  cause,  being  in  itself  sick,  requires  skilfully  applied  remedies." 

But  in  just  and  sure  cases,  one  or  two  explanations  derived 
from  the  sources,  correct  all  things  that  seem  to  oifend.  This 
occurs  also  in  this  case  of  ours.  For  the  rule  which  we  have 
just  recited,  explains  all  the  passages  that  are  cited  concerning 
the  Law  and  works.  For  we  acknowledge  that  Scripture  6^ 
teaches  in  some  places  the  Law,  and  in  other  places  the  Gospel 
or  the  gratuitous  promise  of  the  remission  of  sins  for  Christ's 
sake.  But  our  adversaries  absolutely  abolish  the  free  promise, 
when  they  deny  that  faith  justifies,  and  teach  that,  for  the  sake 
of  love  and  of  our  works,  we  receive  remission  of  sins  and 
reconciliation.  If  the  remission  of  sins  would  depend  upon  66 
«pn  the  condition  of  our  works,  it  would  be  altogether  uncer- 
tain.1 Therefore  the  promise  will  be  abolished.  Hence  67 
we  refer  godly  minds  to  the  consideration  of  the  promises,  both 
concerning  the  free  remission  of  sins,  and  concerning  reconcilia- 
tion, which  we  teach  occurs  through  faith  in  Christ.  After- 
wards, we  add  also  the  doctrine  of  the  Law.2  And  it  is  neces- 
sary to  divide  these  things  aright,  as  Paul  says,  2  Tim.  2:15. 
We  must  see  what  Scripture  ascribes  to  the  Law,  and  what  to 
the  promises.  For  it  praises  works  in  such  a  way,  as  not  to 
remove  the  free  promise.3 

For  good  works  are  to  be  done  on  account  of  God's  com-  68 
mand,4  likewise  for  the  exercise  of  faith,  and  on  account  of  con- 
fession and  giving  of  thanks.  For  these  reasons,  good  works 
ought  necessarily  to  be  done,  which,  although  they  are  done  in 
flesh  not  as  yet  entirely  renewed,  that  retards  the  movements 
of  the  Holy  Ghost,  and  imparts  some  of  its  uncleanness ;  yet, 
on  account  of  Christ,  they  are  holy,  divine  works,  sacrifices, 
and  acts  pertaining  to  the  government  of  Christ,  who  thus  dis- 
plays his  kingdom  before  this  world.  For  in  these  he  sancti- 
fies hearts,  and  represses  the  devil,  and  in  order  to  retain  the 
Gospel  among  men,  openly  opposes  to  the  kingdom  of  the  devil 
the  confession  of  saints,  and,  in  our  weakness,  declares  his 
power.  The  dangers,  labors  and  sermons  of  the  Apostle  Paul,  69 
of    Athanasius,   Augustine   and    the    like,    who    taught    the 


1  Var.  adds :  For  we  never  do  sufficient  works. 

1  The  Var.  continues :  Not  that  by  the  Law  we  merit  the  remission  of 
sins,  or  that  for  the  sake  of  the  Law  we  are  accounted  righteous,  and  not 
for  Christ's  sake,  but  because  God  requires  good  works ;  for  it  is  necessary 
wisely  to  divide  aright  the  Law  and  the  promises. 

•  Var.  adds :  So  as  not  to  remove  Christ. 

4  U  68-81  are  treated  much  more  briefly  in  the  Var.  and  Ger. 


M6       THE   APOLOGY   OF  THE   AUGSBURG   CONFESSION 

churches,  are  holy  works,  are  true  sacrifices  acceptable  to  God, 
are  contests  of  Christ  through  which  lie  repressed  the  devil, 
and  drove  him  from  those  who  believed.     David's  labors,  in  ja 
waging  wars,  and  in  the  administration  of  the  shite,  are  holv 

O         O  /  '  * 

works,  are  true  sacrifices,  are  contests  of  God,  defending  the 
people  who  have  the  word  of  God  against  the  devil,  in  order 
that  the  knowledge  of  God  may  not  be  entirely  extinguished 
on  earth.  We  think  thus  also  concerning  every  good  work  in  71 
the  humblest  callings,  and  in  private  persons.  Through  these 
works,  Christ  celebrates  his  victory  over  the  devil,  just  as  the 
distribution  of  alms  by  the  Corinthians  (1  Cor.  16:1)  was  a 
holy  work,  and  a  sacrifice  and  contest  of  Christ  against  the 
devil,  who  labors  that  nothing  may  be  done  for  the  praise  of 
God.  To  disparage  such  works,  the  confession  of  doctrine,  72 
affliction,  works  of  love,  mortifications  of  the  flesh,  would  be 
indeed  to  disparage  the  outward  government  of  Christ's  king- 
dom among  men. 

Here  also  we  add,  concerning  rewards  and  merits.  We  teach  73 
that  rewards  have  been  offered  and  promised  to  the  works  of 
believers.  We  teach  that  good  works  are  meritorious,  not  for 
the  remission  of  sins,  for  grace  or  justification  (for  these  we 
obtain  only  by  faith),  but  for  other  rewards,  bodily  and  spir- 
itual, in  this  life,  and  after  this  life,  because  Paul  says  (1  Cor. 
3:8):  "  Every  man  shall  receive  his  own  reward,  according  to 
his  own  labor."  There  will,  therefore,  be  different  rewards  ^4 
according  to  different  labors.  But  the  remission  of  sins  is 
alike  and  equal  to  all,  just  as  Christ  is  one,  and  is  offered  freely 
to  all  who  believe  that,  for  Christ's  sake,  their  sins  are  remitted. 
Therefore,  the  remission  of  sins  and  justification  are  received 
only  by  faith,  and  not  on  account  of  any  works,  as  is  evident 
in  the  terrors  of  conscience,  because  none  of  our  works  can  be 
101  opposed  to  God's  wrath,  as  Paul  clearly  says  (Rom.  5:1): 
"  Being  justified  by  faith,  we  have  peace  with  God  through 
our  Lord  Jesus  Christ,  by  wrhom  also  we  have  access  by  faith," 
etc. 

But  because  faith  makes  sons  of  God,  it  also  makes  co-heirs  7  5 
with  Christ.  Therefore,  because  by  our  works  we  do  not  merit 
justification,  through  which  we  are  made  sons  of  God,  and  co- 
heirs with  Christ,  we  do  not,  by  our  works,  merit  eternal  life ; 
for  faith  obtains  this,  because  faith  justifies  us  and  renders  God 
propitious.  But  the  justified  are  destined  for  eternal  life,  accord- 
ing to  the  passage  (Rom.  8  :  30) :  "  Whom  he  justified,  them  he 
also  glorified."  Paul  (Eph.  6:2)  commends  to  us  the  com- 76 
mandment  concerning  honoring  parents,  by  mention  of  the 
reward  which  is  added  to  that  commandment,  where  he  does 
not  mean  that  obedience  to  parents  justifies  us  before  God;  but 
that,  when  it  occurs  in  those  who  have  been  justified,  it  merits 


Ch.  JU.,  Art.  VI.    LOVE  AND  FULFILLING  OF  THE  LAW.     117 

:ther  great  rewards.     Yet  God  exercises  bis  saints  variously,  77 
and  often  defers  the  rewards  of  the  righteousness  of  works,  in 
order  that  they  may  learn  not  to  trust  in  their  own  righteous- 
ness, and  may  learn  to  seek  the  will  of  God  rather  than  the 
rewards;  as  appears  in  Job,  in  Christ  and  other  saints.     And 
of  this,  many  psalms  teach  us,  which  console  us  against  the 
happiness  of   the  wicked,  as   Ps.  37  : 1 :    "  Neither   be  thou 
envious."     And  Christ  says  (Matt.  5:10):  "  Blessed  are  they 
which  are  persecuted  for  righteousness'  sake ;  for  theirs  is  the 
kingdom  of  heaven."     By  these  praises  of  good  works,  believ-  78 
ers  are  undoubtedly  moved  to  do  good  works.     Meanwhile,  the  79 
doctrine  of  repentance  is  also  proclaimed  against  the  godless, 
whose  works  are  wicked ;  and  the  wrath  of  God  is  displayed, 
how  it  threatens  all  who  do  not  repent.     We  therefore  praise  80 
and   require  good  works,  and  show  many  reasons  why  they 
ought  to  be  done. 

Thus  of  works  Paul  also  teaches  when  he  says  (Rom.  4  :  9 
jq.)  that  Abraham  received  circumcision,  not  in  order  that  by 
this  work  he  might  be  justified ;  for,  by  faith,  he  had  already 
attained  it,  that  he  was  accounted  righteous.  But  circumcision 
was  added,  in  order  that  he  might  have  in  his  body  a  written 
tsign,  admonished  by  which  he  might  exercise  faith,  and  by 
which  also  he  might  confess  his  faith  before  others,  and,  by  his 
testimony,  might  invite  others  to  believe. 

"By  faith,  Abel  offered  unto  God  a  more  excellent  sacrifice."  81 
Because,  therefore,  he  was  just  by  faith,  the  sacrifice  which  he 
made  was  pleasing  to  God ;  not,  that,  by  this  work,  he  merited 
the  remission  of  sins  and  grace,  but  that  he  exercised  his  faith 
and  showed  it  to  others,  in  order  to  invite  them  to  believe. 

Although,  in  this  way,  good  works  ought  to  follow  faith,  82 
men  who  cannot  believe  and  be  sure  that  for  Christ's  sake  they 
are  freely  forgiven,  and  that  freely  for  Christ's  sake  they  have 
a  reconciled  God,  employ  works  far  otherwise.  When  they  see 
the  works  of  saints,  they  judge  in  a  human  manner  that  saints 
have  merited  the  remission  of  sins  and  grace  through  these 
works.  Accordingly  they  imitate  them,  and  think  that  through 
similar  works  they  merit  the  remission  of  sins  and  grace ;  they 
think  that  through  these  works  they  appease  the  wrath  of 
God,  and,  attain  that,  for  the  sake  of  these  works,  they  are 
accounted  righteous.  This  godless  opinion  concerning  works  83 
we  condemn.  In  the  first  place,  because  it  obscures  the  glory 
of  Christ,  when  men  offer  to  God  these  works,  as  a  price  and 
propitiation.  This  honor,  due  to  Christ  alone,  is  ascribed  to 
our  works.  Secondly,  they  nevertheless  do  not  find,  in  these 
works,  peace  of  conscience,  but,  in  true  terrors,  heaping  up 
works  upon  works,  they  at  length  despair,  because  they  find  no 
work  sufficiently  pure.     [Germ,  adds :  Sufficiently  important 


118       THE  APOLOGY  OF  THE  AUGSBURG   CONFESSION. 

and  precious  to  propitiate  God,  to  obtain  with  certainty  eternal 
life,  in  a  word,  to  tranquillize  and  pacify  the  conscience.  |  The 
Law  always  accuses,  and  produces  wrath.  Thirdly,  Such  per- 
sons never  attain  the  knowledge  of  God  ;  lor,  as  in  anger  they 
.09    flee  from  God,  who  judges  and  afflicts  them,  they  never 

believe  that  they  are  heard.     But  faith  manifests  the  pres-84 
?nce  of  God,  since  it  is  certain  that  God  freely  forgives  and 
hears. 

Moreover  this  godless  opinion  concerning  works  always  85 
has  existed  in  the  world.  The  heathen  had  sacrifices,  derived 
from  the  fathers.  They  imitated  their  works.  Their  faith 
they  did  not  retain ;  but  thought  that  the  works  were  a  pro- 
pitiation and  price,  on  account  of  which  God  would  be  recon- 
ciled to  them.  The  people,  in  the  Law,  imitated  sacrifices  with  86 
the  opinion,  that  by  means  of  these  works,  they  woukl  appease 
God,  so  to  say,  ex  opere  operato.  We  see  here  how  earnestly  the 
prophets  rebuke  the  people.  Ps.  50  :  8  :  "I  will  not  reprove 
thee  for  thy  sacrifices."  And  Jer.  7  :  22 :  "I  spake  not  unto 
your  fathers,  concerning  burnt-offerings."  Such  passages  con- 
demn not  works,  which  God  certainly  had  commanded  as  out- 
ward exercises  in  this  government;  but  they  condemn  the  god- 
less opinion  according  to  which  they  thought  that  by  these 
works  they  appeased  the  wrath  of  God,  and  thus  cast  away 
faith.  And  because  no  works  pacify  the  conscience,  new  87 
works,  in  addition  to  God's  commands,  were  from  time  to  time 
devised  [with  wicked  conscience,  as  we  have  seen  in  the 
Papacy].  The  people  of  Israel  had  seen  the  prophets  sacrifi- 
cing on  high  places  [and  in  groves].  Besides  the  examples  of 
the  saints  especially  move  the  minds  of  those  hoping  by  similar 
works  to  obtain  grace  just  as  these  saints  obtained  it.  [But  the 
Baints  believed.]  Wherefore,  the  people  began,  with  wonderful 
zeal,  to  imitate  this  work,  in  order  that  by  such  a  work1  they 
might  merit  remission  of  sins,  grace  and  righteousness.  But 
the  prophets  sacrificed  on  high  places,  not,  that  by  these  works 
they  might  merit  the  remission  of  sins  and  grace,  but  because 
on  these  places  they  taught  and  accordingly  presented  there  a 
testimony  of  their  faith.  The  people  had  heard  that  Abraham  88 
had  sacrificed  his  son.  Wherefore  they  also,  in  order  to  appease 
God  by  a  most  cruel  and  difficult  work,  put  to  death  their  sons. 
But  Abraham  did  not  sacrifice  his  son,  with  the  opinion,  that 
this  work  was  a  price  and  propitiatory  work,  for  the  sake  of 
which  he  was  accounted  righteous.  Thus  in  the  Church,  the  89 
Lord's  Supper  was  instituted,  that  by  remembrance  of  the 
promises  of  Christ,  of  which  we  are  admonished  in  this  sign, 
faith  might  be  strengthened  in  us,  and  we  might  publicly  con- 


1  Var. :  They  might  appease  the  wrath  of  God. 


Ch.  III.,  Art.  VI.    LOVE  AND  FULFILLING  OF  THE  LAW.   1  19 

fess  our  faith,  and  proclaim  the  benefits  of  Christ,  as  Paul  says 
(1  Cor.  11  :  26) :  "As  often  as  ye  eat  this  bread,  and  drink  this 
cup,  ye  do  show  the  Lord's  death/'  etc.  But  our  adversaries 
.no  contend  that  the  mass  is  a  work  that  justifies  us  ex  opere 
operate,  and  removes  the  guilt  and  liability  to  punishment 
in  those  for  whom  it  is  celebrated ;  for  thus  writes  Gabriel. 

Anthony,  Bernard,  Dominicus,  Franciscus  and  other  holy  9c 
Fathers  selected  a  certain  kind  of  life  either  for  the  sake  of 
study  [of  more  readily  reading  the  Holy  Scriptures]  or  othei 
useful  exercises.  In  the  mean  time  they  believed  that  by  faith, 
they  were  accounted  righteous  for  Christ's  sake,  and  that  God 
was  gracious  to  them,  not  on  account  of  those  exercises  of  their 
own.  But  the  multitude  since  then  has  imitated  not  the  faith 
of  the  Fathers,  but  their  example  without  faith,  in  order  that, 
by  such  works,1  they  might  merit  the  remission  of  sins,  grace 
and  righteousness  ;  thev  did  not  believe  that  thev  received  these 
freely  on  account  of  Christ  as  Propitiator.  Thus  the  world ci 
judges  of  all  works,  that  they  are  a  propitiation,  by  which  God 
is  appeased ;  that  they  are  a  price,  because  of  which  we  are 
accounted  righteous.  It  does  not  know  that  Christ  is  Propitia- 
tor ;  it  does  not  know  that  by  faith  we  freely  attain,  that  we 
are  accounted  righteous  for  Christ's  sake.  And,  nevertheless, 
since  works  cannot  pacify  the  conscience,  others  are  continually 
chosen,  new  rites  are  performed,  new  vows  made,  and  new 
orders  of  monks  formed,  beyond  the  command  of  God,  in  order 
that  some  great  work  may  be  sought  for,  which  may  be  set  over 
against  the  wrath  and  judgment  of  God. 

Contrary  to  Scripture,  the  adversaries  hold  these  godless  92 
opinions  concerning  works.  But  to  ascribe  to  our  works  these 
things,  viz.  that  they  are  a  propitiation,  that  they  merit  the 
remission  of  sins  and  grace,  that  for  the  sake  of  these  and  not 
by  faith  for  the  sake  of  Christ  as  Propitiator,  we  are  accounted 
righteous  before  God,  what  else  is  this  but  to  deny  Christ  the 
honor  of  Mediator  and  Propitiator?  Although,  therefore,  we 93 
believe  and  teach  that  good  works  must  necessarily  be  done 
(for  the  inchoate  fulfilling  of  the  Law  ought  to  follow  faith), 
nevertheless  we  ascribe  to  Christ  his  own  honor.     We  believe 

1  Var.  (and  Germ.) :  In  order  that  for  the  sake  of  these  works,  they 
might  be  accounted  righteous  before  God.  The  human  mind  thus  errs 
concerning  works,  because  it  does  not  understand  the  righteousness  of 
faith.  And  this  error  the  Gospel  reproves,  which  teaches  that  men  are 
accounted  righteous  not  for  the  sake  of  the  Law,  but  for  the  sake  of 
Christ  alone.  Christ,  however,  is  apprehended  by  faith  alone;  where- 
fore, we  are  accounted  righteous  by  faith  alone  for  Christ's  sake.  Bui 
the  adversaries  present  in  opposition  a  passage  from  Corinthians,  e-te. 
U  97). 


120        THE  APOLOGY   OF  THE   AUGSBUBG   CONFESSION. 

im<l  teach  that,  by  faith  for  Christ's  sake,  wc  are  accounted 
righteous  before  God,  that  we  are  not  accounted  righteous 
because  of  works  without  Christ  as  Mediator,  that  by  works 
we  do  not  merit  the  remission  of  sins,  grace  and  righteousness, 
that  we  cannot  set  our  works  over  against  the  wrath  and  justice 
of  God,  that  works  cannot  overcome  the  terrors  of  sin,  but 
that  the  terrors  of  sin  are  overcome  by  faith  alone,  that  only 
Christ  the  Mediator  is  to  be  presented  by  faith  against  the 
wrath  and  judgment  of  God.  If  any  one  think  differently,  he  9^ 
does  not  give  Christ  due  honor,  who  has  been  set  forth  that  he 
might  be  a  Propitiator,  that  through  him  we  might  have  access 
to  the  Father.  We  are  speaking  now  of  the  righteousness,  95 
through  which  we  treat  with  God,  not  with  men,  but  by  which 
we  apprehend  grace  and  peace  of  conscience.  Conscience,  how-  96 
ever,  cannot  be  pacified  before  God,  unless  by  faith  alone, 
which  is  certain  that  God  for  Christ's  sake  is  reconciled  to  us, 
according  to  Rom.  5:1:  "  Being  justified  by  faith,  we  have 
peace ;"  because  justification  is  only  a  matter  freely  promised 
for  Christ's  sake,  and  therefore  is  always  received  before  God 
by  faith  alone.1 

Now,  then,  we  will  reply  to  those  passages,  which  the  adver-97 
saries  cite,  in  order  to  prove  that  we  are  justified  by  love  and 
works.     From  Corinthians  (1  Cor.  13  :  2),  they  cite:  "Though 
I  have  all  faith,  etc.,  and  have  not  charity,  I  am  nothing."    And 
«24    here  they  triumph  greatly.      Paul  testifies  to  the  entire 

Church,  they  say,  that  faith  alone  does  not  justify.  But  98 
a  reply  is  easy,  since  we  have  shown  above  what  we  hold  con- 
cerning love  and  works.  This  passage  of  Paul  requires  love. 
We  also  require  this.  For  we  have  said  above,2  that  renewal 
and  the  inchoate  fulfilling  of  the  Law,  ought  to  exist  in  us, 
according  to  Jer.  31  :  33 :  "I  will  put  my  Law  in  their  inward 
parts  and  write  it  in  their  hearts."  If  any  one  should  cast 
away  love,  even  though  he  should  have  great  faith,  yet  this 
faith  he  will  not  retain,  for  he  does  not  retain  the  Holy  Ghost 
[he  becomes  cold  and  is  now  again  fleshly,  without  Spirit  and 
faith ;  for  the  Holy  Ghost  is  not  where  Christian  love  and  other 
fruits  of  the  Spirit  are  not].  Nor  indeed  does  Paul  in  this  99 
passage  treat  of  the  mode  of  justification,  but  he  writes  to  those 
who,  although  they  have  been  justified.-  should  be  urged  to 
bring  forth  good  fruits,  lest  they  may  lose  the  Holy  Ghost. 
The  adversaries,  furthermore,  treat  the  matter  in  reverse  order.  100 
They  cite  this  one  passage,  in  which  Paul  teaches  concerning 
fruits;  they  omit  very  many  other  passages,  in  which  in  a 
regular  order  he  discusses  the  mode  of  justification.  They 
always  add  a  correction  to  the  other  passages,  which  treat  of 

1  \\  92-95  omitted  in  German.  "  \  15  sqq. 


Cn.  in.,  Art.  VI.     LOVE  AND  FULFILLING  OF  THE  LAW.     121 

faith,  viz.  that  they  ought  to  be  understood  as  applying  to 
fides  formata.1  Here  they  add  no  correction,  that  there  is 
also  need  of  the  faith  that  holds  that  we  are  accounted  right- 
eous for  the  sake  of  Christ  as  Propitiator.  Thus  the  adver- 
saries exclude  Christ  from  justification,  and  teach  only  a  right- 
eousness of  the  Law. 

But  let  us  return  to  Paul.  No  one  can  infer  anything  more  :oi 
from  this  text  than  that  love  is  necessary.  This  we  confess. 
So  also  not  to  commit  theft  is  necessary.  But  the  reasoning 
will  not  be  correct,  if  some  one  would  desire  to  frame  thence 
an  argument  such  as  this  :  "  Not  to  commit  theft,  is  necessary. 
Therefore,  not  to  commit  theft,  justifies. "  Because  justification 
is  not  the  approval  of  a  certain  work,  but  of  the  entire  person. 
Hence  this  passage  from  Paul  does  not  contradict  us ;  only  the 
adversaries  must  not  in  imagination  add  to  it  whatever  they 
please.  For  he  does  not  say  that  love  justifies,  but :  ["and  if  I 
have  not  love"]  "I  am  nothing,"  viz.  that  faith,  however 
great  it  may  have  been,  is  extinguished.  He  does  not  say, 
that  love  overcomes  the  terrors  of  sin  and  of  death,  that  we 
can  set  our  love  over  against  the  wrath  and  judgment  of  God, 
that  our  love  satisfies  God's  Law,  that,  without  Christ  as  Pro- 
pitiator, we  have  access,  by  our  love,  to  God,  that,  by  our  love, 
we  receive  the  promised  remission  of  sins.  Paul  says  nothing 
of  this.  He  does  not,  therefore,  think  that  love  justifies ;  be- 
cause we  are  justified  only  when  we  apprehend  Christ  as  Pro- 
pitiator, and  believe  that,  for  Christ's  sake,  God  is  reconciled 
to  us.  Neither,  with  the  omission  of  Christ  as  Propitiator,  is 
justification  even  to  be  dreamed  of.2  If  there  be  no  need  of  102 
Christ,  if,  by  our  love,  we  can  overcome  death,  if  by  our  love, 
without  Christ,  as  Propitiator,  we  have  access  to  God,  our  ad- 
versaries may  remove  the  promise  concerning  Christ,  and  abol- 
|nc    ish  the  Gospel.3     The  adversaries  corrupt  very  many  pas-  103 

sages,  because  they  bring  to  them  their  own  opinions,  and 
do  not  derive  the  meaning  from  the  passages  themselves.  For 
what  difficulty  is  there  in  this  passage,  if  we  remove  the  inter- 
pretation which  the  adversaries,  who  do  not  understand  what 
justification  is  or  how  it  occurs  [what  faith  is,  what  Christ  is, 
or  how  a  man  is  justified  before  God],  of  their  own  accord, 
attach  to  it?  The  Corinthians,  being  justified  before,  had 
received  many  excellent  gifts.  In  the  beginning  they  glowed 
with  zeal,  just  as  is  generally  the  case.    Then  dissensions  [fac- 


1  Formula  of  Concord,  Sol.  Dec.  iii. :  I  43,  p.  620. 

1  \\  99-102,  much  briefer  in  Germ. 

•  Var. :  Which  teaches  that  we  have  access  to  God  through  Christ  as 
Propitiator,  and  that  we  are  accepted  not  for  the  sake  of  our  fulfilling  of 
the  Law,  but  for  Christ's  sake  (71). 
te 


1^2        THE  APOLOGY  OF  THE  AUGSBURG   CONFESSION. 

tions  and  sects]  began  to  arise  among  them,  as  Paul  indicates ; 
they  began  to  dislike  good  teachers.  Accordingly  Paul  re- 
proves them,  recalling  them  to  offices  of  love.  Although  these 
are  necessary,  yet  it  would  be  foolish  to  imagine  that  works  of 
the  Second  Table,  through  which  we  have  to  do  with  man  and 
not  properly  with  God,  justify  us.  But,  in  justification,  we 
have  to  treat  with  God;  his  wrath  must  be  appeased,  and  con- 
science must  be  pacified  with  respect  to  God.  None  of  these 
occur  through  the  works  of  the  Second  Table. 

But  they  object,  that  love  is  preferred  to  faith  and  hope,  ioj 
For  Paul  says  (1  Cor.  13  :  13) :  "  The  greatest  of  these  is 
charity ."  Now,  it  is  in  accordance  with  this,  that  to  justify 
is  the  greatest  and  the  chief  virtue.  Although  Paul,  in  this  105 
passage,  properly  speaks  of  love  towards  one's  neighbor,  and 
indicates  that  love  is  the  greatest,  because  it  has  most  fruits. 
Faith  and  hope  have  to  do  only  with  God ;  but  love  has  infi- 
nite offices  externally  towards  men.  [Love  goes  forth  upon 
earth  among  the  people,  and  does  much  good,  by  consoling, 
teaching,  instructing,  helping,  counselling  privately  and  pub- 
licly.] Nevertheless  we  grant  to  the  adversaries  that  love  to- 
wards God  and  our  neighbor  is  the  greatest  virtue,  because 
the  chief  commandment  is  this :  "  Thou  shalt  love  the  Lord 
.hy  God "  (Matt.  22  :  37).  But  how  will  they  infer  thence 
that  love  justifies?  The  greatest  virtue,  they  say,  justifies. 
By  no  means.  For  just  as  even  the  greatest  or  first  Law  does  106 
not  justify,  so  also  the  greatest  virtue  of  the  Law  does  not 
justify.1  But  that  virtue  justifies  which  apprehends  Christ, 
which  communicates  to  us  Christ's  merits,  by  which  we  receive 
grace  and  peace  from  God.2  But  this  virtue  is  faith.  For  as 
it  has  been  often  said,3  faith  is  not  only  knowledge,  but  much 
rather  to  wish  to  receive  or  apprehend  those  things,  which  are 
offered  in  the  promise  concerning  Christ.  Moreover  this  obe-  107 
dience  towards  God,  viz.  to  wish  to  receive  the  offered  prom- 
ise, is  no  less  a  divine  service,  Aavpsia*  than  is  love.  God 
wishes  us  to  believe  him,  and  to  receive  from  him  blessings, 
and  this  he  declares  to  be  true  divine  service. 
*nn        But  the  adversaries  ascribe  justification  to  love,  because  108 

they  everywhere  teach  and  require  the  righteousness  of 
the  Law.     For  we  cannot  deny  that  love  is  the  highest  work 

1  Var.  adds  :  For  there  is  no  law  which  accuses  us  more,  and  causes  our 
conscience  to  be  more  enraged  with  God's  judgment,  than  this  supreme 
Law :  "  Thou  shalt  love  the  Lord  thy  God  with  thy  whole  heart."  For 
who  of  the  saints,  except  Christ,  dared  to  boast  that  he  had  satisfied  this 
Law?  Therefore  the  virtue  of  the  Law  does  not  justify,  but  that  virtue. 
etc.        '  From  here  to  I  109  the  treatment  in  Germ,  and  Var.  is  briefer. 

•  See  g  48.  *  See  \  49. 


Cm.  riL,  Art.  VI.     LOVE  AND  FULFILLING  OF  THE  LAW.     123 

of  the  Law.  And  human  wisdom  looks  into  the  Law,  and 
seeks  in  it  justification.  Accordingly  the  scholastic  doctors, 
great  and  talented  men,  proclaim  this  as  the  highest  work  of 
the  Law,  and  ascribe  to  this  work  justification.  But  deceived 
by  human  wisdom,  they  did  not  look  upon  the  uncovered,  but 
upon  the  veiled  face  of  Moses,  just  as  the  Pharisees,  philos- 
ophers, Mahometans.1  But  we  preach  the  foolishness  of  the  109 
Gospel,  in  which  another  righteousness  is  revealed,  viz,  that 
for  the  sake  of  Christ,  as  Propitiator,  we  are  accounted  right- 
eous, when  we  believe  that,  for  Christ's  sake,  God  has  been 
reconciled  to  us.  Neither  are  we  ignorant  how  far  distant  this 
doctrine  is  from  the  judgment  of  reason  and  of  the  Law. 
Nor  are  we  ignorant  that  the  doctrine  of  the  Law  concerning; 
love,  is  much  more  specious ;  for  it  is  wisdom.  But  we  are 
not  ashamed  of  the  foolishness  of  the  Gospel.  For  the  sake 
of  Christ's  glory,  we  defend  this,  and  beseech  Christ,  by  his 
Holy  Ghost,  to  aid  us,  that  we  may  be  able  to  make  this  clear 
and  manifest. 

The  adversaries,  in  the  Confutation,  have  also  cited  against  no 
us  Col.  3:14:  "Charity  which  is  the  bond  of  perfectness." 
From  this,  they  infer,  that  love  justifies,  because  it  renders 
men  perfect.  Although  a  reply  concerning  perfection  could 
here  be  made  in  many  ways,  yet  we  will  simply  recite  the 
meaning  of  Paul.  It  is  certain  that  Paul  spoke  of  love  to- 
wards one's  neighbor.  Neither  must  we  indeed  think  that 
Paul  would  ascribe  either  justification  or  perfection  to  the 
works  of  the  Second  Table,  rather  than  to  those  of  the  First. 
And  if  love  render  men  perfect,  there  will  then  be  no  need  of 
Christ  as  Propitiator,2  for  faith  apprehends  Christ  only  as  Pro- 
pitiator. This,  however,  is  far  distant  from  the  meaning  of 
Paul,  who  never  suffers  Christ  to  be  excluded  as  Propitiator. 
Therefore  he  speaks  not  of  personal  perfection,  but  of  the  1 1 1 
integrity  common  to  the  Church  [concerning  the  unity  of  the 
Church,  and  the  word  which  they  interpret  as  perfection, 
means  nothing  else  than  to  be  not  rent].  For,  on  this  ac- 
count, he  says  that  love  is  a  bond  or  connection,  to  signify 
that  he  speaks  of  the  binding  and  joining  together  with  each 
other,  of  the  many  members  of  the  Church.  For,  just  as 
in  all  families  and  in  all  states,  concord  should  be  nourished 
by  mutual  offices,  and  tranquillity  cannot  be  retained,  unless 

1  See  Art.  xv. :  18,  p.  208. 

*  Var.  (and  Germ.) :  Moreover  Paul  teaches  that  we  are  accepted  00 
account  of  Christ,  and  not  on  account  of  the  fulfilling  of  the  Law ;  for 
the  fulfilling  of  the  Law  is  not  perfect.  Therefore  since  he  elsewhere 
manifestly  denies  us  perfection,  it  is  not  to  be  thought  that  he  speaks  here 
of  personal  perfection. 


124       THE  APOLOGY   OF  THE   AUGSBURG  CONFESSION. 

men  keep  secret  and  forgive  certain  mistakes  among  them 
selves;  so  Paul  commands  that  love  exist  in  order  that  it  may 
in  the  Church  preserve  concord,  bear  with  the  harsher  man- 
ners of  brethren  as  there  is  need,  keep  secret  certain  less  seri- 
ous mistakes,  prevent  the  Church  from  flying  apart  into  vari- 
ous schisms ;  and  enmities  and  factions  and  heresies,  from  aris- 
ing from  the  schisms. 
jq7        For  concord  must  necessarily  be  rent  asunder  whenever  na 

either  the  bishops  impose  [without  cause]  upon  the  people 
heavier  burdens,  or  have  no  respect  to  weakness  in  the  people. 
And  dissensions  arise  when  the  people   judge  too  severely 
[quickly  censure  and   criticise]  concerning  the  conduct  [life 
and  walk]  of  teachers  [bishops  or  preachers],  or  despise  the 
teachers  because  of  certain  less  serious  faults ;  for  then  both 
another  kind  of  doctrine  and  other  teachers  are  sought  after. 
On  the  other  hand,  perfection,  i.  e.  the  integrity  of  the  Church,  113 
is  preserved,  when  the  strong  bear  with  the  weak,  when  the 
people  take  in  good  part  some  faults  in  the  conduct  of  their 
teachers  [have  patience  also  with  their  preachers],  when  the 
bishops  make  some  allowances  for  the  weakness  of  the  people 
[know  how  to  exercise  forbearance  to  the  people,  according  to 
circumstances,  with   respect  to  all   kinds  of  weaknesses  and 
faults].     Of  these  precepts  of  equity,  the  books  of  all  the  114 
wise  are  full,  so  that,  in  every-day  life,  we  make  many  allow- 
ances, for  the  sake  of  common  tranquillity.     And  of  this,  Paul 
frequently  teaches  both  here  and  elsewhere.     Wherefore  the 
adversaries  argue  indiscreetly  from  the  term  "  perfection,"  that 
love  justifies;  while  Paul,  on  the  other  hand,  speaks  of  com- 
mon integrity  and  tranquillity.     And  thus  Ambrose  interprets 
this  passage :  "Just  as  a  building  is  said  to  be  perfect  or  en- 
tire, when  all  its  parts  are  fitly  joined  together  with  one  an- 
other."    Moreover,  it  is  disgraceful  for  the  adversaries  to  pro-  115 
claim  so  much  concerning  love  while  they  nowhere  exhibit  it. 
What    are   they   now   doing?      They   are   rending    asunder 
churches,  they  are  writing  laws  in  blood,  and  are  proposing 
to  the  most  clement  prince  the  Emperor,  that  these  should  be 
promulgated,  they  are  slaughtering  priests  and  other  good  men,  if 
any  one  have  [even]  slightly  intimated  that  he  does  not  entirely 
approve  any  manifest  abuse.     [They  wish  all  dead  who  say  a 
single  word  against  their  godless  doctrine.]     These  things  are 
not  consistent  with  those  encomiums  of  love,  which  if  the  ad- 
versaries would  follow,  the  churches  would  be  tranquil  and 
the  state  have  peace.     For  these  tumults  would  be  quieted,  if 
the  adversaries  would  not  insist  with  too  much  earnestness 
upon  certain  traditions,  useless  for  godliness,  most  of  which 
not  even  those  very  persons  who  most  earnestly  defend  them, 


Ch.  III.,  Art.  VI.    LOVE  AND  FULFILLING  OF  THE  LAW.     125 

observe.1  But  they  easily  forgive  themselves,  and  yet  do  not 
likewise  forgive  others,  according  to  the  passage  in  the  poet: 
"I  forgive  myself,  Msevius  said."  But  this  is  farthest  distant  116 
from  those  encomiums  of  love,  which  they  here  recite  from 
Paul,  nor  do  they,  any  more  than  the  walls  of  the  houses,  un- 
derstand the  word  upon  which  they  insist.  From  Peter  they  117 
cite  also  this  sentence  (1  Pet.  4:8):  "  Charity  shall  cover  the 
|oo  multitude  of  sins."  It  is  evident  that  Peter  speaks  also 
of  love  towards  one's  neighbor,  because  he  joins  this  pas- 
sage to  the  commandments,  by  which  he  commands  that  they 
should  love  one  another.  Neither  could  it  have  come  into  the 
mind  of  any  apostle,  that  our  love  overcomes  sin  and  death, 
that  love  is  the  propitiation,  on  account  of  which,  to  the  exclu- 
sion of  Christ  as  Mediator,  God  is  reconciled ;  that  love  is 
righteousness  without  Christ  as  Mediator.  For  this  love,  if 
there  would  be  any,  would  be  a  righteousness  of  the  Law, 
and  not  of  the  Gospel,  because  the  latter  promises  to  us  recon- 
ciliation and  righteousness,  if  we  believe  that,  for  the  sake  of 
Christ  as  Propitiator,  the  Father  has  been  reconciled,  and  that 
the  merits  of  Christ  are  bestowed  upon  us.  Peter  accordingly  118 
nrges  us  a  little  before,  to  come  to  Christ,  that  we  may  be 
built  upon  Christ.  And  he  adds  (1  Pet,  2  :  4-6)  :  "  He  that 
believeth  on  him  shall  not  be  confounded."  When  God  judges 
and  convicts  us,  our  love  does  not  exempt  us  from  confusion 
[from  our  works  and  lives,  we  truly  suffer  shame].  But  faith 
in  Christ  liberates  us  in  these  fears,  because  we  know  that  for 
Christ's  sake  we  are  forgiven. 

Besides,  this  sentence  concerning  love  is  derived  from  Prov.  119 
10  :  12,  where  the  antithesis  clearly  shows  how  it  ought  to  be 
understood  :  "  Hatred  stirreth  up  strifes ;  but  love  covereth  all 
sins."  It  teaches  precisely  the  same  thing  as  that  passage  of  120 
Paul  taken  from  Colossians,  that  if  any  dissensions  would 
occur,  they  should  be  moderated  and  settled  by  considerations 
and  forbearance.  Dissensions,  it  says,  increase  by  means  of 
hatred,  as  we  often  see  that  from  the  most  trifling  offences 
tragedies  proceed  [from  the  smallest  sparks,  a  great  conflagra- 
tion arises].  Certain  trifling  offences  occurred  between  Caius 
Caesar  and  Pompey,  in  which  if  the  one  had  yielded  a  very 
little  to  the  other,  civil  war  would  not  have  arisen.  But  while 
each  acted  from  his  own  hatred,  from  a  matter  of  no  account 
the  greatest  commotions  arose.  And  many  heresies  in  the  121 
Church  have  arisen  entirely  from  the  hatred  of  the  teachers. 
Therefore  it  speaks  not  concerning  a  person's  own  faults,  Hit 
concerning  the  faults  of  others,  when  it  says :  "  Charity  cov- 
ereth sins,"  viz.  those  of  others,  and  that  too  among  men,  i.  e. 

1  Germ,  omits  from  here  to  \  117. 


126       THE  APOLOGY    OF  THE   AUGSBURG   CONFESSION. 

even  though  these  offences  occur,  yet  love  keeps  them  out  of 
view,  forgives,  yields  and  does  not  carry  all  things  to  tl  e  ex- 
tremity of  justice.  Peter,  therefore,  does  not  mean,  that  love 
merits  in  God's  sight  the  remission  of  sins,  that  it  is  a  pro- 
pitiation to  the  exclusion  of  Christ  as  Mediator,  that  it  regen- 
erates and  justifies,  but  that  it  is  not  morose,  harsh,  intractable 

0  wards  men,  that  it  keeps  out  of  view  some  mistakes  of  its 
oq    friends,  that  it  takes  in  good  part  even  the  harsher  man- 
ners of  others,  just  as  the  well-known  maxim  enjoins : 

1  Be  acquainted  with,  but  do  not  hate  the  manners  of  a 
friend."  Nor  was  it  without  design  that  the  apostle  taught  123 
so  frequently  concerning  this  office,  what  the  philosophers  call 
iTTctcxsta,  equity.  For  this  virtue  is  necessary  for  retaining 
public  harmony,  which  cannot  last  unless  pastors  and  Churches 
keep  out  of  view  and  pardon  many  things. 

From  James  they  cite  (2  :  24) :  "  Ye  see  then  how  by  works  123 
a  man  is  justified,  and  not  by  faith  alone."  Nor  is  any  other 
passage  supposed  to  be  more  contrary  to  our  belief.  But  the 
reply  is  easy  and  plain.  If  the  adversaries  do  not  attach 
their  own  opinions,  concerning  the  merits  of  works,  the  words 
of  James  have  in  them  nothing  that  is  of  disadvantage.  But 
wherever  there  is  mention  of  works,  the  adversaries  add  falsely 
their  own  godless  opinions,  that  by  means  of  good  works  we 
merit  the  remission  of  sins ;  that  good  works  are  a  propitia- 
tion and  price,  on  account  of  which  God  is  reconciled  to  us; 
that  good  works  overcome  the  terrors  of  sin  and  of  death ; 
that  good  works  are  accepted  in  God's  sight  on  account  of  their 
goodness,  and  that  they  do  not  need  mercy  and  Christ  as  Pro- 
pitiator. None  of  all  these  things  came  into  the  mind  of 
James,  which  the  adversaries,  nevertheless,  defend  under  the 
pretext  of  this  passage  of  James. 

In  the  first  place,  this  must  be  considered,  viz.  that  this  pas-  124 
sage  is  more  against  the  adversaries  than  against  us.  For  the 
adversaries  teach  that  man  is  justified  by  love  and  works.  Of 
faith,  by  which  we  apprehend  Christ  as  Propitiator,  they  say 
nothing.  Yea  they  condemn  this  faith  ;  nor  do  they  condemn 
it  only  in  sentences  and  writings,  but  also  by  the  sword  and 
capital  punishments,  they  endeavor  to  exterminate  it  in  the 
Church.  How  much  better  does  James  teach  who  does  not 
omit  faith,  or  present  love  in  preference  to  faith,  but  retains 
faith,  so  that,  in  justification,  Christ  may  not  be  excluded  as 
Propitiator!  Just  as  Paul  also,  when  he  treats  of  the  sum 
of  the  Christian  life,  includes  faith  and  love,  1  Tim.  1:5: 
"  The  end  of  the  commandment  is  charity  out  of  a  pure  heart, 
and  of  a  good  conscience,  and  of  faith  unfeigned." 
*or\  Secondly,  the  subject  itself  declares  that  here  such  125 
works  are  spoken  of,  as  follow  faith,  and  show  that  faith 


Ch.  III.,  Art.  VI      LOVE  AND  FULFILLING  OF  THE  LAW.     1  27 

is  not  dead,  but  living  and  efficacious  in  the  heart.  James, 
therefore,  did  not  believe  that  by  good  works  we  merit  the  re- 
mission of  sins,  and  grace.  For  he  speaks  of  the  works  of 
those  who  have  been  justified,  who  have  already  been  recon- 
ciled and  accepted,  and  have  obtained  remission  of  sins. 
Wherefore  the  adversaries  err,  when  they  argue  hence  that 
James  teaches  that  we  merit  remission  of  sins  and  grace  by 
good  works,  and  that  by  our  works  we  have  access  to  God, 
without  Christ  as  Propitiator. 

Thirdly,  James  has  spoken  shortly  before  concerning  regen-  is<5 
cration,  viz.  that  it  occurs  through  the  Gospel.  For  thus  he 
says  (1:18):  "  Of  his  own  will,  begat  he  us  with  the  word  of 
truth,  that  we  should  be  a  kind  of  first-fruits  of  his  creatures." 
When  he  says  that  we  have  been  born  again  by  the  Gospel 
he  teaches  that  we  have  been  born  again  and  justified  by  faith. 
For  the  promise  concerning  Christ  is  apprehended  only  by 
faith  when  we  set  it  over  against  the  terrors  of  sin  and  of 
death.  James  does  not,  therefore,  think  that  we  are  born 
again  by  our  works. 

From  these  things,  it  is  clear  that  James  does  not  contra-  127 
diet  us,  who  when  he  censured  idle  and  secure  minds  that  im- 
agine that  they  have  faith,  although  they  do  not  have  it,  made 
a  distinction  between  dead  and  living  faith.  He  says  that  that  128 
is  dead  which  does  not  bring  forth  good  works  [and  fruits  of 
the  Spirit,  obedience,  patience,  chastity,  love] ;  he  says  that 
that  is  living,  which  brings  forth  good  works.  Furthermore, 
we  have  frequently  already  shown  what  we  term  faith.  For 
we  do  not  speak  of  inoperative  knowledge  [that  merely  the 
history  concerning  Christ  should  be  known],  such  as  devils 
have,  but  of  faith  which  resists  the  terrors  of  conscience  and 
cheers  and  consoles  terrified  hearts  [the  new  light  and  power, 
which  the  Holy  Gnost  works  in  the  heart,  through  which  Ave 
overcome  the  terrors  of  death,  of  sin,  etc.].  Such  faith  is  129 
neither  an  easy  matter  as  the  adversaries  dream,  nor  a  human 
power  [thought  which  I  can  form  for  myself],  but  a  divine 
power,  by  which  we  are  quickened  and  by  which  we  overcome 
the  devil  and  death.  Just  as  Paul  says  to  the  Colossians 
(2  :  12),  that  faith  is  efficacious  through  the  power  of  God, 
,md  overcomes  death  :  "  Wherein  also  ye  are  risen  with  him 
through  the  faith  of  the  operation  of  God."  Since  this  faith 
is  a  new  life,  it  necessarily  produces  new  movements  and  works. 
[Because  it  is  a  new  light  and  life  in  the  heart,  whereby  we 
obtain  another  mind  and  spirit,  it  is  living,  productive  and 
rich  in  good  works.]  Accordingly  James  is  right  in  denying 
that  we  are  justified  by  such  a  faith  as  is  without  works. 
When  he  says  that  we  are  justified  by  faith  and  works,  he  130 
certainly  does   not   say   that  we  are   born   again    by   works. 


128        THE  APOLOGY  OF  THE  AJJGSBUkJ  CONFESSION. 

Neither  does  lie  say  this,  that  Christ  is  paitly  our  Propitiator, 
joi  and  our  works  are  partly  our  propitiation.  Neither  does 
he  describe  the  mode  of  justification,  but  only  of  what 
nature  the  just  are,  after  they  have  been  already  justified  and 
regenerated.  [For  he  is  speaking  of  works  which  should  fol- 
low faith.  There  it  is  well  said  :  lie  who  has  faith  and  good 
works  is  righteous ;  not  indeed  on  account  of  the  works,  but 
for  Christ's  sake  through  faith.  And  as  a  good  tree  should 
bring  forth  good  fruit,  and  yet  the  fruit  does  not  make  the  tree 
good ;  so  good  works  must  follow  the  new  birth,  although  they 
do  not  make  man  accepted  before  God ;  but  as  the  tree  musl 
first  be  good,  so  also  must  man  be  first  accepted  before  God  by 
faith  for  Christ's  sake.  The  works  are  too  insignificant  to  ren- 
der God  gracious  to  us  for  their  sake,  if  he  were  not  gracious 
to  us  for  Christ's  sake.  Therefore  James  does  not  contradict 
St.  Paul,  and  does  not  say  that  by  our  works  we  merit,  etc.] 
And  to  be  justified  signifies  here  not  that  from  a  wicked  man  131 
a  righteous  man  be  made,  but  to  be  pronounced  righteous  in  a 
forensic  sense;1  as  also  in  the  passage  (Rom.  2:13):  "The 
doers  of  the  Law  shall  be  justified."  As,  therefore,  these 
words :  "  The  doers  of  the  Law  shall  be  justified,"  contain 
nothing  contrary  to  our  doctrine,  so  too  we  believe  concerning 
the  words  of  James:  "By  works  a  man  is  justified,  and  not 
by  faith  alone,"  because  men  having  faith  and  good  works,  are 
certainly  pronounced  righteous.  For,  as  we  have  said,  the 
good  works  of  saints  are  righteousness,  and  please  on  account 
of  faith.  For  James  commends  only  such  works  as  faith  pro- 
duces, as  he  testifies  when  he  says  of  Abraham  (2  :  21) :  "  Faith 
wrought  with  his  works."  In  this  sense,  it  is  said :  "  The 
doers  of  the  Law  are  justified,"  i.  e.  they  are  pronounced 
righteous  who  from  the  heart  believe  God,  and  afterwards 
have  good  fruits,  which  please  him  on  account  of  faith,  and 
accordingly  are  the  fulfilment  of  the  Law.  These  things  so  13a 
simply  spoken  contain  nothing  erroneous,  but  they  are  dis- 
torted by  the  adversaries,  who  arbitrarily  attach  to  them  god- 
less opinions.  For  it  does  not  follow  hence  that  works  merit 
the  remission  of  sins ;  that  works  regenerate  hearts ;  that  works 
are  a  propitiation ;  that  works  please  without  Christ  as  Pro- 
pitiator ;  that  works  do  not  need  Christ  as  Propitiator.  James 
says  nothing  of  these  things,  which,  nevertheless,  the  adver- 
saries shamelessly  infer  from  the  words  of  James. 

Certain2  other   passages   concerning   works   are   also  cited  133 
against  us.     Luke  6  :  37 :   "  Forgive  and  ye  shall  be   for- 

1  See  Art  iv.:  22  71, 72. 

'  In  Germ,  and  Var.  \\  133-155  are  treated  at  less  length,  and  in  dif 
Hrent  order. 


Ch.  111.,  Art.  VI.     LOVE  AND  FULFILLING  OF  THE  LAW.     129 

given."  Isa.  58  :  7  [9] :  "Is  it  not  to  deal  thy  bread  to  the 
hungry?  ....  then  shalt  thou  call,  and  the  Lord  will  an- 
swer." Dan.  4  :  24  [27]  :  "  Break  off  thy  sins,  by  showing 
mercy  to  the  poor."  Matt.  5:3:  "  Blessed  are  the  poor  in 
spirit ;  for  theirs  is  the  kingdom  of  heaven ;"  and  v.  7 : 
"  Blessed  are  the  merciful ;  for  they  shall  obtain  mercy." 
Even  these  passages  would  contain  nothing  contrary  to  us,  if  13  $ 
the  adversaries  would  not  falsely  attach  something  to  them. 
For  they  contain  two  things :  The  one  is  a  preaching  either 
of  the  Law  or  of  repentance,  which  not  only  convicts  those 
:loing  wrong,  but  also  enjoins  them  to  do  what  is  right;  the 
other  is  a  promise  which  is  added.  Nor  indeed  is  it  said  that 
sins  are  remitted  without  faith,  or  that  works  themselves  are 
a  propitiation.  Moreover  in  the  preaching  of  the  Law,  these  135 
two  things  ought  always  to  be  understood,  viz. :  First  that  the 
Law  cannot  be  observed,  unless  we  have  been  regenerated  by 
faith  in  Christ,  just  as  Christ  says  (John  15:5):  "  Without 
« 00  me  ye  can  do  nothing."  Secondly,  and  though  at  most 
some  external  works  can  be  done,  this  general  judgment: 
u  Without  faith  it  is  impossible  to  please  God,"  which  inter- 
prets the  whole  Law,  must  be  retained ;  and  the  Gospel  must 
also  be  retained,  that  "  through  Christ  we  have  access  to  the 
Father"  (Heb.  10  :  19  ;  Rom.  5  :  2). 

For  it  is  evident  that  we  are  not  justified  by  the  Law.  136 
Otherwise  why  would  there  be  need  of  Christ  or  the  Gospel, 
if  the  preaching  of  the  Law  alone  would  be  sufficient?  Thus 
in  the  preaching  of  repentance,  the  preaching  of  the  Law,  or 
the  Word  convicting  of  sin,  is  not  sufficient,  because  the  Law 
works  wrath,  and  only  accuses,  only  terrifies  consciences,  be- 
rause  consciences  never  are  at  rest,  unless  they  hear  the  voice 
of  God,  in  which  the  remission  of  sins  is  clearly  promised. 
It  is  accordingly  necessary  that  the  Gospel  be  added  that,  for 
Christ's  sake,  sins  are  remitted,  and  that  we  obtain  remission 
of  sins  by  faith  in  Christ.  If  the  adversaries  exclude  the 
Gospel  of  Christ  from  the  preaching  of  repentance,  they  are 
judged  aright  to  be  blasphemers  against  Christ. 

Therefore,  when  Isaiah  (1:16-18)  preaches  repentance :  137 
"Cease  to  do  evil;  learn  to  do  well;  seek  judgment,  relieve 
the  oppressed,  judge  the  fatherless,  plead  for  the  widow. 
Come  now  and  let  us  reason  together,  saith  the  Lord  ;  though 
your  sins  be  as  scarlet,  they  shall  be  white  as  snow,"  the 
prophet  thus  both  exhorts  to  repentance,  and  adds  the  prom- 
ise. But  it  would  be  foolish  to  consider  in  such  a  sentence 
only  the  words :  "  Relieve  the  oppressed ;  judge  the  father- 
less." For  he  Says  in  the  beginning:  "Cease  to  do  evil," 
where  he  censures  impiety  of  heart,  and  requires  faith. 
Neither  does  the  prophet  say  that  through  the  works:  "Re- 
17 


130         THE  APOLOGY  OF  THE  AUGSBURG  CONFESSION. 

lieve  the  oppressed,  judge  the  fatherless,"  they  can  merit  the 
remission  of  sins  ex  opere  operate,  hut  he  commands  such 
works  as  are  necessary  in  the  new  life.  Yet  in  the  mean 
time,  he  means  that  the  remission  of  sins  is  received  by  faith, 
and  accordingly  the  promise  is  added.  Thus  we  must  regard  j^g 
all  similar  passages.  Christ  preaches  repentance  when  he  says : 
"Forgive,"  and  he  adds  the  promise:  "And  ye  shall  be  for- 
given (Luke  6  :  37).  Nor  indeed  does  he  say  this,  viz.  that, 
when  we  forgive,  by  this  work  of  ours  we  merit  the  remission 
of  sins  ex  opere  operato,  as  they  term  it,  but  he  requires  a  new 
life,  which  certainly  is  necessary.  Yet  in  the  mean  time  he 
means  that  the  remission  of  sins  is  received  by  faith.  Thus 
when  Isaiah  says  (58  :  7) :  "  Deal  thy  bread  to  the  hungry," 
he  requires  a  new  life.  Nor  does  the  prophet  speak  of  this 
work  alone,  but,  as  the  text  indicates,  of  all  repentance ;  yet,  in 
the  mean  time,  he  intends  that  remission  of  sins  is  received 
by  faith.  For  the  position  is  sure,1  and  none  of  the  gates  of  i% 
hell  can  overthrow  it,  that  in  the  preaching  of  repentance,  the 
preaching  of  the  Law  is  not  sufficient ;  because  the  Law  works 
wrath  and  always  accuses.  But  the  preaching  of  the  Gospel 
should  be  added,  because  thus  the  remission  of  sins  is  granted 
us,  if  we  believe  that  sins  are  remitted  us  for  Christ's  sake. 
Otherwise  why  would  there  be  need  of  the  Gospel,  why  would  , 
there  be  need  of  Christ  ?  This  belief  ought  always  to  be  in 
view,  in  order  that  it  may  be  opposed  to  those,  who,  Christ 
being  cast  aside  and  the  Gospel  being  blotted  out,  wickedly 
distort  the  Scriptures  to  the  human  opinions,  that  by  our 
works  we  purchase  remission  of  sins. 

Thus  also  in  the  sermon  of  Daniel  (4  :  24),  faith  is  required.  14* 
[The  words  of  the  prophet,  which  were  full  of  faith  and  spirit, 
we  must  not  regard  as  heathenish  as  those  of  Aristotle,  or  any 
other  heathen.  Aristotle  also  admonished  Alexander  that  he 
should  not  use  his  power  for  his  own  wantonness,  but  for  the 
improvement  of  countries  and  men.  This  was  written  cor- 
rectly and  well ;  concerning  the  office  of  king,  nothing  better 
can  be  preached  or  written.  But  Daniel  is  speaking  to  his 
king,  not  only  concerning  his  office  as  king,  but  concerning 
repentance,  the  forgiveness  of  sins,  reconciliation  to  God,  and 
concerning  sublime,  great,  spiritual  subjects  which  far  tran- 
scend human  thoughts  and  works.]  For  Daniel  did  not  m^an 
that  the  king  should  only  bestow  alms,  but  embraces  all  re- 
pentance when  he  says :  "  Break  off  \_Redime,  Vulg.]  thy 
iniquities  by  showing  mercy  to  the  poor,"  i.  e.  break  off  thy 
sins  by  a  change  of  heart  and  works.  But  here  also  faith  is 
required.     And  Daniel  proclaims  to  him  many  things  concern- 

1  Cf.  Formula  of  Concord,  S.  D.  v. :  \\  11, 12. 


Ch.  III.,  Art.  VI.    LOVE  AND  FULFILLING  OF  THE  LAW.     13i 

ing  the  worship  of  the  God  of  Israel  alone,  and  converts  the 
King  not  only  to  bestow  alms,  but  much  more  to  faith.  Foi 
we  have  the  excellent  confession  of  the  king  concerning  the 
God  of  Israel :  "  There  is  no  other  God  that  can  deliver  after 
,03  this  sort "  (Dan.  3:29).  Therefore,  in  the  sermon  of 
Daniel  there  are  two  parts.  The  one  part  is  that  which 
gives  commandment  concerning  the  new  life,  and  the  works  of 
the  new  life.  The  other  part  is  that  in  which  Daniel  prom- 
ises to  the  king  the  remission  of  sins.  And  this  promise  of 
the  remission  of  sins,  is  not  a  preaching  of  the  Law,  but  a 
word  that  is  truly  prophetical  and  evangelical,  which  Daniel 
certainly  means  to  be  received  in  faith.  For  Daniel  knew  141 
that  the  remission  of  sins  in  Christ  was  promised  not  only  to 
the  Israelites,  but  also  to  all  nations.  Otherwise  he  could  not 
have  promised  to  the  king  the  remission  of  sins.  For  it  is 
not  in  the  power  of  man,  especially  amid  the  terrors  of  sin,  to 
determine,  without  a  sure  word  of  God,  concerning  God's  will, 
that  he  ceases  to  be  angry.  And  the  words  of  Daniel  speak 
in  his  own  language  still  more  clearly  of  repentance,  and  still 
more  clearly  present  the  promise :  "  Redeem  thy  sins  by 
righteousness,  and  thy  iniquities  by  favors  toward  the  poor." 
These  words  teach  concerning  the  whole  of  repentance.  For 
they  direct  him  to  become  righteous,  then  to  do  good  works, 
to  defend,  as  was  the  duty  of  a  king,  those  who  are  miserable 
against  injustice.  But  righteousness  is  faith  in  the  heart.  143 
Moreover  sins  are  redeemed  by  repentance,  i.  e.  the  obligation 
or  guilt  is  removed,  because  God  forgives  those  who  repent,  as 
it  is  written  in  Ez.  18  :  21,  22.  Nor  are  we  to  infer  hence 
that  he  forgives  on  account  of  works  that  follow,  on  account 
of  alms;  but  on  account  of  his  promise  he  forgives  those  who 
apprehend  his  promise.  Neither  do  any  apprehend  his  prom- 
ise, except  those  who  truly  believe,  and  by  faith  overcome  sin 
and  death.  The  regenerate  ought  to  bring  forth  fruits  worthy 
of  repentance,  just  as  John  says  (Matt.  3  :  8).  The  promise, 
therefore,  was  added :  "  So,  there  will  be  healing  for  thy  of- 
fences" (Dan.  4  :  24).  Jerome  here  adds  to  the  matter  a  par-  143 
tide  of  doubt,1  and  in  his  commentaries  contends  much  more 
unwisely  that  the  remission  of  sins  is  uncertain.  But  let  us 
remember  that  the  Gospel  certainly  promises  the  remission  of 
sins.  And  to  deny  that  the  remission  of  sins  ought  certainly 
to  be  promised,  would  be  to  remove  the  Gospel  entirely.  Let 
us  therefore  dismiss  Jerome  concerning  this  passage.  Al- 
though the  promise  is  displayed  even  in  the  word  "  redeem." 
For  it  signifies  that  the  remission  of  sins  is  possible,  that  sins 
can  be  redeemed,  i.  e.  that  their  obligation  or  guilt  can  be  re- 

1  Jerome  translates  it :  "  Perhaps  God  will  remit  thy  sins." 


132       THE  APOLOGY   OF  THE  AUGSBURG   CONFESSION 

moved,  or  the  wrath  of  God  appeased.  But  our  adversaries, 
overlooking  the  promises,  everywhere  consider  only  the  pre- 
cepts, and  attach  falsely  the  human  opinion,  that  remission 
occurs  on  account  of  works,  although  the  text  does  not  say  this, 
but  much  rather  requires  faith.1  For  wherever  a  promise  is, 
there  faith  is  required.  For  a  promise  cannot  be  received  un- 
less by  faith. 
.,,,        But  works  meet  the  sight  of  men.     Human  reason  1  u 

naturally  admires  these,  and  because  it  discerns  only 
works,  and  does  not  understand  or  consider  faith,  it  dreams 
accordingly  that  these  works  merit  remission  of  sins,  and  jus- 
tify. This  opinion  of  the  Law  inheres  by  nature  in  men's 
minds,  neither  can  it  be  expelled,  unless  when  we  are  divinely 
taught.  But  the  mind  must  be  recalled  from  such  carnal  145 
opinions  to  the  Word  of  God.  We  see  that  the  Gospel  and 
the  promise  concerning  Christ,  have  been  presented  to  us. 
When  therefore,  the  Law  is  preached,  when  works  are  en- 
joined, we  should  not  be  ashamed  of  the  promise  concerning 
Christ.  But  the  latter  must  first  be  apprehended,  in  order  that 
we  may  be  able  to  produce  good  works,  and  our  works  may 
please  God,  as  Christ  says  (John  15:5):  "  Without  me,  ye  can 
do  nothing."  Therefore,  if  Daniel  would  have  used  such 
words  as  these :  "  Redeem  your  sins  by  repentance/'  the  adver- 
saries would  take  no  notice  of  this  passage.  But  since  he  has 
actually  proclaimed  this  in  other  words,  the  adversaries  dis- 
tort his  words  and  apply  them  against  the  doctrine  of  grace 
and  faith,  although  Daniel  meant  most  especially  to  include 
faith.  Thus,  therefore,  we  reply  to  the  words  of  Daniel,  that,  146 
inasmuch  as  he  is  preaching  repentance,  he  is  teaching  not  only 
of  works,  but  also  of  faith,  as  the  narrative  itself  in  the  con- 
text testifies.  Secondly,  because  Daniel  clearly  presents  the 
promise,  he  necessarily  requires  faith  which  believes  that  sins 
are  freely  remitted  by  God.  Although  therefore  in  repentance 
he  mentions  works,  yet  Daniel  does  not  say  that  by  these  works 
we  merit  remission  of  sins.  For  Daniel  speaks  not  only  of  the 
remission  of  the  punishment ;  because  remission  of  the  pun- 
ishment is  sought  for  in  vain,  unless  the  heart  first  receive 
the  remission  of  guilt.  Besides  if  the  adversaries  understand  147 
Daniel  as  speaking  only  of  the  remission  of  sins,  this  passage 
will  prove  nothing  against  us;  because  it  will  thus  be  neces- 
sary for  even  them  to  confess,  that  the  remission  of  sin  and 

1  The  Var.  continues :  It  is  philosophical  to  seek  in  Daniel's  discours€ 
for  nothing  but  an  exhortation  concerning  the  proper  administration  of 
the  government ;  it  is  pharisaic  to  feign  that  the  remission  of  sins  occurs 
because  of  this  work.  But  it  so  happens;  works  naturally  meet  the 
•ight,  etc. 


Ch.  III.,  Art.  VI.    LOVE  AND  FULFILLING  OF  THE  LAW.     13S 

free  justification  precede.  Afterwards  even  we  concede  that 
the  punishments  by  which  we  are  chastised,  are  mitigated  by 
our  prayers  and  good  works,  and  finally  by  our  entire  repent- 
ance, according  to  1  Cor.  1 1  :  31  :  "  For  if  we  would  judge 
ourselves,  we  should  not  be  judged."  And  Jer.  15:19: 
"  If  thou  return,  then  will  I  bring  thee  again."  And  Zech. 
1:3:  "Turn  thee  unto  me,  and  I  will  turn  unto  you." 
And  Ps.  (49,  Vulg.)  50:  15:  "Call  upon  me  in  the  day  of 
trouble." 

Let  us,  therefore,  in  all  our  encomiums  upon  works,  and  in  14? 
the  preaching  of  the  Law,  retain  this  rule:  that  the  Law  is 
not  observed  without  Christ.  As  he  himself  has  said  :  "  With- 
out me,  ye  can  do  nothing."  Likewise  that:  "  Without  faith, 
it  is  impossible  to  please  God  "  (Heb.  11  :  6).  For  it  is  very 
certain  that  the  doctrine  of  the  Law  is  not  intended  to  remove 
the  Gospel,  and  to  remove  Christ  as  Propitiator.  And  let  the 
Pharisees  our  adversaries  be  cursed,  who  so  interpret  the  Law 
as  to  ascribe  the  glory  of  Christ  to  works,  viz.  that  they  are  a 
propitiation,  that  they  merit  the  remission  of  sins.  It  follows, 
therefore,  always  that  works  are  thus  praised,  because  they  are 
,or  pleasing  on  account  of  faith,  as  works  do  not  please  with- 
out Christ  as  Propitiator.  "By  him  we  have  access  to 
God  "  (Rom.  5  :  2),  not  by  works  without  Christ  as  Mediator. 
Therefore,  when  it  is  said  (Matt.  19:17):  "If  thou  wilt  enter  149 
into  life,  keep  the  commandments,"  we  must  believe  that  with- 
out Christ  the  commandments  are  not  kept,  and  without  him 
cannot  please.  Thus  in  the  Decalogue  itself,  in  the  First  Com- 
mandment (Ex.  20  :  6) :  "  Showing  mercy  unto  thousands  of 
them  that  love  me  and  keep  my  commandments,"  the  most 
glorious  promise  of  the  Law  is  added.  But  this  Law  is  not 
observed  without  Christ.  For  it  always  accuses  the  conscience, 
which  does  not  satisfy  the  Law,  and,  therefore,  in  terror,  it  flies 
from  the  judgment  and  punishment  of  the  Law.  "  Because 
the  Law  worketh  wrath"  (Rom.  4:  15).  Man  observes  the 
Law,  however,  when  he  hears  that  for  Christ's  sake  God  is 
reconciled,  even  though  we  cannot  satisfy  the  Law.  When  by 
this  faith,  Christ  is  apprehended  as  Mediator,  the  heart  finds 
rest,  and  begins  to  love  God  and  observe  the  Law,  and  knows 
that  now,  because  of  Christ,  as  Mediator,  it  is  pleasing  to  God, 
even  though  the  inchoate  fulfilling  of  the  Law  be  far  from 
perfection,  and  be  very  impure.  Thus  we  must  judge  also  150 
concerning  the  preaching  of  repentance.  For  although  in  the 
doctrine  of  repentance,  the  scholastics  have  said  nothing  at  all 
concerning  faith,  yet  we  think  that  none  of  our  adversaries  is 
80  mad  as  to  deny  that  absolution   is  a  voice  of  the  Gospel.1 

1  Of.  Apology,  Art.  xi. :  \  59,  p.  1G5. 


134        THE  APOLOGY  OF   THE  AUGSBURG   CONFESSION. 

Absolution  besides  ought  to  be  received  by  faith,  in  order  that 
it  may  cheer  the  terrified  conscience. 

Therefore  the  doctrine  of  repentance,  because  it  not  only  15 
commands  new  works,  but  also  promises  the  remission  of  sins, 
necessarily  requires  faith.  For  the  remission  of  sins  is  not 
received  unless  by  faith.  Therefore,  in  those  passages  that 
refer  to  repentance,  we  should  always  understand  that  not  only 
works,  but  also  faith  is  required,  as  in  Matt.  6:14:  "  For  if 
ye  forgive  men  their  trespasses,  your  heavenly  Father  will  also 
forgive  you."1  Here  a  work  is  required,  and  the  promise  of 
the  remission  of  sins  is  added,2  which  does  not  occur  on  ac- 
count of  the  work,  but  through  faith  on  account  of  Christ. 
Just  as  Scripture  testifies  in  many  passages.  Acts  10  :  43 :  15: 
"  To  him  give  all  the  prophets  witness  that  through  his  name, 
whosoever  believeth  in  him  shall  receive  remission  of  sins;" 
and  1  John  2:12:  "  Your  sins  are  forgiven  you  for  his  name's 
sake ;"  Eph.  1:7:  "In  whom  we  have  redemption  through 
his  blood,  the  forgiveness  of  sins."  Although  what  need  is  153 
there  to  recite  testimonies?  This  utterance  itself  is  peculiar 
to  the  Gospel,  viz.  that  for  Christ's  sake,  and  not  for  the  sake 
of  our  works,  we  obtain  by  faith  remission  of  sins.  Our  ad- 
versaries endeavor  to  suppress  this  word  of  the  Gospel,  by 
means  of  distorted  passages  which  contain  the  doctrine  of  the 
Law,  or  of  works.  For  it  is  true  that  in  the  doctrine  of  re- 
pentance, works  are  required ;  because  certainly  a  new  life  is 
required.  But  here  the  adversaries  wrongly  add  that,  by  such 
works,  we  merit  the  remission  of  sins  or  justification.  And  1  ^4 
yet  Christ  often  connects  the  promise  of  the  remission  of  sins 
to  good  works,  not  because  he  means  that  good  works  are  a 
propitiation,  for  they  follow  reconciliation  ;  but  for  two  rea- 
sons :  One  is  because  good  fruits  ought  necessarily  to  follow. 
Therefore  he  admonishes,  that,  if  good  fruits  do  not  follow, 
the  repentance  is  hypocritical  and  feigned.  The  other  reason 
is,  because  we  have  need  of  external3  signs  of  so  great  a  prom- 
ise, because  a  conscience  full  of  fear  has  need  of  manifold  con- 

1  Luther  in  a  copy  of  the  edition  of  1531  made  the  following  marginal 
note:  We  cannot  remit,  unless  it  first  be  remitted  to  us,  and  the  Holy 
Ghost  be  sent  us.  Otherwise  it  is  known  as  "  Forgiving,  but  not  for- 
getting." 

*  Var.  continues :  Nor  must  we  here  reason  that  our  act  of  pardoning 
merits  ex  opere  operato  that  sins  be  remitted  to  us.  For  Christ  does  not 
iay  this.  But  just  as  Christ  connects  the  promise  of  the  remission  of 
sins  to  other  sacraments,  so  also  he  connects  it  to  good  works,  etc. 

■  Luther  wrote  on  the  margin  of  the  copy  sent  him  by  Melanchthon  in 
1531 :  Internal  too  ;  for  when  our  heart  does  not  convict  us,  we  know  thai 
we  are  the  children  of  God. 


Ch.  III.,  Art.  VI.     LOVE  AND  FULFILLING  OF  THE  LAW.    135 

eolation.  As,  therefore,  Baptism  and  the  Lord's  Supper  are  155 
signs  that  continually  admonish,  cheer  and  encourage  despond- 
ing minds,  to  believe  the  more  firmly  that  their  sins  are  for- 
given; so  the  same  promise  is  written  and  portrayed  in  good 
works,  in  order  that  these  works  may  admonish  us  to  believe 
the  more  firmly.  And  those  who  produce  no  good  works,  do 
not  excite  themselves  to  believe,  but  despise  these  promises. 
The  godly,  on  the  other  hand,  embrace  them,  and  rejoice  that 
they  have  the  signs  and  testimonies  of  so  great  a  promise. 
Accordingly  they  exercise  themselves  in  these  signs  and  testi- 
monies. Just  as,  therefore,  the  Lord's  Supper  does  not  justify 
us  ex  opere  operate*  without  faith,  so  alms  do  not  justify  us 
without  faith  ex  opere  operato. 

So  also  the  address  of  Tobias  (4:11)  ought  to  be  received :  156 
"  Alms  free  from  every  sin,  and  from  death."  AVe  will  not 
say  that  this  is  hyperbole,  although  it  ought  thus  to  be  re- 
ceived, so  as  not  to  detract  from  the  praise  of  Christ,  whose 
prerogative  it  is  to  free  from  sin  and  death.  But  we  must 
recur  to  the  rule  that  without  Christ  the  doctrine  of  the  Law 
is  of  no  profit.  Therefore  those  alms  please  God  which  fol-  1 57 
low  reconciliation  or  justification,  and  not  those  which  precede. 
Therefore  they  free  from  sin  and  death,  not  ex  opere  operato, 
but,  as  we  have  said  above  concerning  repentance,  because  we 
ought  to  embrace  faith  and  its  fruits,  so1  here  we  must  say 
concerning  alms,  that  this  entire  newness  of  life  saves  [that 
they  please  God,  because  they  occur  in  believers].  Alms  also 
iqo  are  the  exercises  of  faith,  which  receives  the  remission  of 
sins,  and  overcomes  death,  while  it  exercises  itself  more 
and  more,  and  in  these  exercises  receives  strength.  We  grant 
also  this,  that  alms  merit  many  favors  from  God  [but  they 
cannot  overcome  death,  hell,  the  devil,  sins,  and  give  the  con- 
science peace  (for  this  must  occur  alone  through  faith  in 
Christ)],  mitigate  punishments,  and  that  they  merit  our  de- 
fence in  the  dangers  of  sins  and  of  death,  as  we  have  said  a 
little  before  concerning  repentance  in  general. 

And  the  address  of  Tobias,  regarded  as  a  whole,  shows  that  158 
faith  is  required  before  alms  (4:5):  "  Be  mindful  of  the  Lord 
thy  God  all  thy  days."  And  afterwards  (v.  19):  "Bless  the 
Lord  thy  God  always,  and  desire  of  him  that  thy  ways  be 
directed."  This,  however,  belongs  properly  to  that  faith  of 
which  we  speak,  which  believes  that  God  is  reconciled  to  it 
because  of  his  mercy,  and  which  wishes  to  be  justified,  sancti- 
fied and  governed  by  God.  But  our  adversaries,  charming  159 
men,  pick  out  mutilated  sentences,  so  as  to  impose  upon  those 

1  In  the  Var.  and  Germ,  the  discussion  from  this  point  to  §  158  is  in  s 
different  order  and  partly  in  other  words. 


/ 


136        THE  APOLOGY   OF   THE   AUGSBURG   CONFESSION. 

who  are  unskilled.  Afterwards  they  attach  something  from 
their  own  opinions.  Therefore,  entire  passages  are  to  be  re- 
quired, because,  according  to  the  common  precept,  it  is  inequi- 
table, when  any  single  clause  is  presented,  to  judge  or  reply, 
unless  the  entire  Law  be  thoroughly  examined.  And  when 
entire  passages  have  been  produced,  they  very  frequently  bring 
with  themselves  an  interpretation.1 

Luke  11  :  41  is  also  cited  in  a  mutilated  form,  viz. :  "Give  6< 
alms  of  such  things  as  ye  have  ;  and  behold  all  things  are  clean 
unto  you."  The  adversaries  are  very  stupid.  For  as  often  as 
we  say  that  to  the  preaching  of  the  Law,  there  should  be  added 
the  Gospel  concerning  Christ,  because  of  whom  good  works  are 
pleasing,  they  yet  everywhere  teach  that,  Christ  being  excluded, 
justification  is  merited  by  the  works  of  the  Law.  When  this  161 
entire  passage  is  produced,  it  will  show  that  faith  is  required. 
Christ  rebukes  the  Pharisees  who  think  that  they  are  cleansed 
before  God,  i.  e.  that  they  are  justified  by  frequent  ablutions. 
Just  as  some  Pope  or  other2  says  of  the  sprinkling  of  the  water 
mingled  with  salt,  that  "  it  sanctifies  and  cleanses  the  people ;" 
jmd  the  gloss  says  that  it  cleanses  from  venial  sins.  Such  also 
were  the  opinions  of  the  Pharisees  which  Christ  reproved,  and 
to  this  feigned  cleansing  he  opposes  a  double  cleanness,  the  one 
inner,  the  other  outward.  He  bids  them  to  be  cleansed  in- 
wardly [(which  occurs  only  through  faith)],  and  adds  concern 
ing  the  outward  cleanness :  "  Give  alms  of  such  things  as  jtj 
have;  and  behold  all  things  are  clean  unto  you."  The  adver-  iJj 
saries  do  not  apply  aright  the  universal  particle,  "all  things"; 
for  Christ  adds  this  conclusion  to  both  members  :  "  All  things 
will  be  clean  unto  you,  if  you  will  be  clean  within,  and  will 
outwardly  give  alms."  For  he  indicates  that  outward  cleanness 
is  to  be  referred  to  works  commanded  by  God,  and  not  to  hu- 
man traditions,  such  as  the  ablutions  were  at  that  time,  and  the 
jo7  daily  sprinkling  of  water,  the  vesture  of  monks,3  the  dis- 
tinctions of  food,  and  similar  acts  of  ostentation  are  now. 
But  the  adversaries  distort  the  meaning,  by  transposing,  by 
sophistry,  the  universal  particle  to  only  one  part :  "  All 
things  will  be  clean  to  those  having  given  alms."  Yet  Peter  i5.? 
says  (Acts  15:9)  that  hearts  are  purified  by  faith.  And  when 
this  entire  passage  is  regarded,  it  presents  a  meaning  harmoni- 

1  Var.  omits  §  159. 

f  Ascribed  falsely  to  Alexander  I.  in  Gratian's  Decretals. 

•  Var.  continues:  As  if  any  one  would  infer:  Andrew  is  present;  there- 
fore all  the  apostles  are  present.  Wherefore  in  the  antecedent,  both 
members  ought  to  be  joined:  Believe  and  give  alms;  thus  all  things  wiL1 
De  pure.  For  Scripture  elsewhere  says:  "By  faith,"  etc.  Wherefore  i/ 
hearts,  etc. 


Oh.  III.,  Art.  VI.    LOVE  AND  FULFILLING  OF  THE  LAW.    13? 

zing  with  the  rest  of  Scripture,  that,  if  the  hearts  are  cleansed, 
and  then  outwardly  alms  are  added,  i.  e.  all  the  works  of  love, 
they  are  thus  entirely  clean,  i.  e.  not  only  within,  but  also  with- 
out. In  the  second  place,  why  is  not  the  entire  discourse  added 
to  it?  There  are  many  parts  of  the  reproof,  some  of  which 
give  commandment  concerning  faith,  and  others  concerning 
works.  Nor  is  it  the  part  of  a  candid  reader  to  pick  out  the 
commands  concerning  works,  while  the  passages  concerning 
faith  are  omitted.1 

Lastly,2  readers  are  to  be  admonished  of  this,  viz.  that  the  164 
adversaries  give  the  worst  advice  to  godly  consciences,  when 
they  teach  that  by  works  the  remission  of  sins  is  merited,  be- 
cause conscience  in  acquiring  remission  through  works  cannot 
be  confident  that  a  work  will  satisfy  God.  Accordingly  it  is 
always  tormented,  and  continually  devises  other  works,  and 
other  acts  of  worship,  until  it  altogether  despairs.  This  course 
is  described  by  Paul,  Rom.  4  :  5,  where  he  proves  that  the 
promise  of  righteousness  is  not  made  because  of  our  works, 
because  we  could  never  determine  that  we  had  a  reconciled 
God.  For  the  Law  always  accuses.  Thus  the  promise  would 
be  in  vain  and  uncertain.  He  accordingly  concludes  that  this 
promise  of  the  remission  of  sins  and  of  righteousness  is  re- 
ceived by  faith,  not  on  account  of  works.  This  is  the  true, 
simple  and  genuine  meaning  of  Paul,  in  which  the  greatest 
consolation  is  offered  godly  consciences,  and  the  glory  of  Christ 
is  shown  forth,  who  certainly  was  given  to  us  for  this  pur- 
pose, viz.  that  through  him  we  might  have  grace,  righteousness 
and  peace. 

Thus  far  we  have  reviewed  the  principal  passages  which  the  165 
adversaries  cite  against  us,  in  order  to  show  that  faith  does  not 
justify,  and  that  we  merit,  by  our  works,  remission  of  sins  and 
grace.  But  we  hope  that  we  have  shown  clearly  enough  to 
godly  consciences,  that  these  passages  are  not  opposed  to  our 
doctrine ;  that  the  adversaries  wickedly  distort  the  Scriptures 
to  their  opinions;  that  the  most  of  the  passages  which  they 
cite  have  been  garbled ;  that,  while  omitting  the  clearest  pas- 
sages concerning  faith,  they  only  select  from  the  Scriptures 
passages  concerning  works,  and  even  these  they  distort ;  that 
everywhere  they  add  certain  human  opinions  to  that  which 

1  Var. :  There  are  some  [meaning  Erasmus]  who  interpret :  Give  alms, 
and  all  things  are  clean,  etc.  as  irony.  For  Christ  seems  to  censure,  by 
means  of  irony,  the.  vain  persuasion  of  the  Pharisees,  who,  although  they 
had  minds  subject  to  the  worst  covetousness,  meanwhile  trusted  that  by 
giving  alms  they  would  be  pure  demigods.  This  interpretation  is  not 
absurd,  and  has  nothing  in  it  that  conflicts  with  Scripture. 

2  In  treating  \\  164-237,  the  Var.  and  Germ,  are  both  briefer  and  follow 
another  order. 

18 


138        THE  APOLOGY   OF  THE   AUGSBURG   CONFESSION. 

the  words  of  Scripture  say ;  that  they  teach  the  Law  in  such 
a  manner  as  to  suppress  the  Gospel  concerning  Christ.  For  i6d 
the  entire  doctrine  of  the  adversaries,  is,  in  part,  derived  from 
human  reason,  and,  in  part,  a  doctrine  of  the  Law,  not  of  the 
Gospel.  For  they  teach  two  modes  of  justification,  of  which 
the  one  has  been  derived  from  reason,  and  the  other  from  the 
Law,  not  from  the  Gospel,  or  the  promise  concerning  Christ. 

The  former  mode  of  justification1  with  them,  is  that  they  167 
teach  that,  by  good  works,  men  merit  grace  both  de  congruo 
and  de  condigno.  This  mode  is  a  doctrine  of  reason,  because 
reason,  not  seeing  the  uncleanness  of  the  heart,  thinks  that  it 
pleases  God  thus,  if  it  perform  good  works,  and  in  addition, 
other  works  and  other  acts  of  worship  are  constantly  devised, 
by  men  in  great  peril,  against  the  terrors  of  conscience.  The 
.no  heathen  and  the  Israelites  slew  human  victims,  and  un- 
dertook many  other  most  painful  works,  in  order  to  ap- 
pease God's  wrath.  Afterwards,  orders  of  monks  were  de- 
vised, and  these  vied  with  each  other  in  the  severity  of  their 
observances  against  the  terrors  of  conscience  and  God's  wrath. 
And  this  mode  of  justification,  because  it  is  rational,  and  is 
altogether  occupied  with  outward  works,  can  be  understood, 
and  to  a  certain  extent  be  afforded.  And  to  this  the  canonists 
have  distorted  the  misunderstood  Church  ordinances,  which 
were  enacted  by  the  fathers  for  a  far  different  purpose,  namely, 
not,  that,  by  these  works,  we  should  seek  after  righteousness, 
but  that,  for  the  sake  of  mutual  tranquillity  among  men,  there 
might  be  a  certain  order  in  the  Church.  In  this  manner,  they 
also  distorted  the  sacraments,  and  most  especially  the  mass, 
through  which  they  seek  ex  opere  operate  righteousness,  grace 
and  salvation. 

Another  mode  of  justification2  is  handed  down  by  the  scho-  16? 
lastic  theologians,  when  they  teach  that  we  are  righteous 
through  a  habit  infused  by  God,  which  is  love,  and  that,  aided 
by  this  habit,  we  observe  the  Law  of  God  outwardly  and  in- 
wardly, and  that  this  fulfilling  of  the  Law  is  worthy  of  grace 
and  of  eternal  life.  This  doctrine  is  plainly  the  doctrine  of 
the  Law.  For  that  is  true  which  the  Law  says  :  "  Thou  shalt 
love  the  Lord  thy  God,"  etc.  (Deut.  6  :  5.)  "  Thou  shalt  love 
thy  neighbor"  (Lev.  19  :  18).  Love  is,  therefore,  the  fulfill- 
ing of  the  Law. 

But  it  is  easy  for  a  Christian  to  judge  concerning  both  169 
modes;  because  both  modes  exclude  Christ,  and  are,  therefore, 
to  be  rejected.     In  the  former,  which  teaches  that  our  works 
are  a  propitiation  for  sin,  the  impiety  is  manifest.     The  latter 

1  Apology,  Art.  iv.,  \  9,  p.  88. 

*  Apology,  Art.  iv.,  \  17,  sqq.,  p.  89. 


Ch.  III.,  Art.  VI.    LOVE  AND  FULFILLING  OF  THE  LAW.    139 

mode  contains  much  that  is  injurious.  It  does  not  teach  that, 
when  we  are  born  again,  we  avail  ourselves  of  Christ.  It  does 
not  teach  that  justification  is  the  remission  of  sins.  It  does 
not  teach  that  we  attain  the  remission  of  sins  before  we  love ; 
but  falsely  represents  that  we  elicit  the  act  of  love,1  through 
which  we  merit  remission  of  sins.  Nor  does  it  teach  that  by 
faith  in  Christ  we  overcome  the  terrors  of  sin  and  death.  It 
falsely  represents  that,  by  their  own  fulfilling  of  the  Law, 
without  Christ  as  Propitiator,  men  come  to  God.  Afterwards, 
it  represents  that  this  very  fulfilling  of  the  Law,  without 
Christ  as  Propitiator,  is  righteousness  worthy  of  grace  and 
eternal  life,  while  nevertheless  scarcely  a  weak  and  feeble 
fulfilling  of  the  Law  occurs  even  in  saints. 

But  if  any  one  will  only  reflect  upon  it,  that  the  Gospel  170 
has  not  been  given  in  vain  to  the  world,  and  that  Christ  has 
not  been  promised,  set  forth,  has  not  been  born,  has  not  suf- 
fered, has  not  risen  again  in  vain,  he  will  most  readily  under- 
stand that  we  are  justified  not  from  reason  or  from  the  Law. 
In  regard  to  justification,  we,  therefore,  are  compelled  to  dis- 
sent from  the  adversaries.  For  the  Gospel  shows  another 
mode ;  the  Gospel  compels  us  to  avail  ourselves  of  Christ  in 
justification ;  it  teaches  that  through  him,  we  have  access  to 
God  by  faith ;  it  teaches  that  we  ought  to  set  him  as  Mediator 
and  Propitiator  over  against  God's  wrath ;  it  teaches  that,  by 
faith  in  Christ,  the  remission  of  sins  and  reconciliation  are  re- 
ceived, and  the  terrors  of  sin  and  of  death  overcome.  Thus  171 
Paul  also  says  that  righteousness  is  not  of  the  Law,  but  of  the 
promise,  in  which  the  Father  has  promised  that  he  wishes  to 
forgive,  that  for  Christ's  sake  he  wishes  to  be  reconciled.  This 
promise,  however,  is  received  by  faith  alone,  as  Paul  testifies, 
Rom.  4  :  13.  This  faith  alone  receives  remission  of  sins,  jus- 
tifies and  regenerates.  Then  love  and  other  good  fruits  fol- 
low. Thus  therefore  we  teach,  that  man  is  justified,  as  we 
have  above  said,  when  conscience,  terrified  by  the  preaching  of 
repentance,  is  cheered  and  believes  that  for  Christ's  sake  it  has 
a  reconciled  God.  "  This  faith  is  counted  for  righteousness," 
Rom.  4  :  3,  5.  And  when  in  this  manner  the  heart  is  cheered  1  ?  3 
and  quickened  by  faith,  it  receives  the  Holy  Ghost,  who  renews 
us,  so  that  we  are  able  to  observe  the  Law ;  so  that  we  are  able 
to  love  God  and  the  Word  of  God,  and  to  be  submissive  to 
God  in  afflictions ;  so  that  we  are  able  to  be  chaste,  to  love  our 
neighbor,  etc.  Even  though  these  works  are  far  distant  from 
the  perfection  of  the  Law,  yet  they  please  on  account  of  faith, 
by  which  wre  are  accounted  righteous,  because  we  believe  that 
for  Christ's  sake  we  have  a  reconciled  God.     These  things  are 


Apology,  Art.  ii.,  \  12:  Art.  iv.,  \  9. 


140        THE  APOLOGY   OF  THE  AUGSBURG  CONFESSION. 

plain,  and  in  harmony  with  the  Gospel,  and  can  be  understood 
by  persons  of  sound  mind.  And  from  this  foundation,  it  can  173 
easily  be  decided  wherefore  we  ascribe  justification  to  faith,  and 
not  to  love ;  although  love  follows  faith,  because  love  is  the 
fulfilling  of  the  Law.  But  Paul  teaches  that  we  are  justified 
not  from  the  Law,  but  from  the  promise,  which  is  received 
only  by  faith.  For  we  neither  come  to  God  without  Christ  as 
Mediator,  nor  receive  remission  of  sins  for  the  sake  of  our 
love,  but  for  the  sake  of  Christ.  Likewise  we  are  not  able  to  174 
love  God  while  he  is  angry,  and  the  Law  always  accuses  us, 
always  manifests  to  us  an  angry  God.  Therefore,  by  faith  we 
must  first  apprehend  the  promise,  that  for  Christ's  sake  the 
Father  is  reconciled  and  forgives.  Afterwards  we  begin  to  175 
observe  the  Law.  Our  eyes  are  to  be  cast  away  from  human 
reason,  away  from  Moses  upon  Christ,  and  Ave  are  to  believe 
that  Christ  has  been  given  for  us,  in  order  that,  for  his  sake, 
we  may  be  accounted  righteous.  In  the  flesh  we  never  satisfy 
the  Law.  Thus  therefore  we  are  accounted  righteous,  not  on 
account  of  the  Law,  but  on  account  of  Christ,  because  his 
merits  are  granted  us,  if  we  believe  on  him.  If  any  one  176 
therefore  has  considered  these  foundations,  that  we  are  not 
justified  from  the  Law,  because  human  nature  cannot  observe 
the  Law  of  God,  and  cannot  love  God ;  but,  that  we  are  jus- 
tified from  the  promise,  in  which,  for  Christ's  sake,  reconcilia- 
.oq  tion,  righteousness  and  eternal  life  have  been  promised; 
he  will  easily  understand  that  justification  must  neces- 
sarily be  ascribed  to  faith,  if  he  only  will  reflect  upon  the  fact, 
that  it  is  not  in  vain  that  Christ  has  been  promised  and  set 
forth,  that  he  has  been  born  and  has  suffered  and  been  raised 
again;  if  he  will  reflect  upon  the  fact,  that  the  promise  of 
grace  in  Christ  is  not  in  vain,  that  it  was  made  immediately 
from  the  beginning  of  the  world,  apart  from  and  beyond  the 
Law ;  if  he  will  reflect  upon  the  fact  that  the  promise  should 
be  received  by  faith,  as  John  says  (1  Ep.  5  :  10,  sq.) :  "He 
that  believeth  not  God,  hath  made  him  a  liar ;  because  he  be- 
lieveth  not  the  record  that  God  gave  of  his  Son.  And  this 
is  the  record,  that  God  hath  given  to  us  eternal  life,  and  this 
life  is  in  his  Son.  He  that  hath  the  Son,  hath  life ;  and  he 
that  hath  not  the  Son  of  God,  hath  not  life."  And  Christ 
says  (John  8  :  36) :  "  If  the  Son  therefore  shall  make  you 
free,  ye  shall  be  free  indeed."  And  Paul  (Rom.  5:2):  "By 
whom  also  we  have  access  to  God ;"  and  he  adds :  "  By  faith." 
By  faith  in  Christ,  therefore,  the  promise  of  remission  of  sins 
and  of  righteousness  is  received.  Neither  are  we  justified 
before  God,  from  reason  or  from  the  Law. 

These  things  are  so  plain,  and  so  manifest  that  we  wonder  177 
that  the  madness  of  the  adversaries  is  so  great  as  to  call  them 


Cfi.  III.,  i.RT.  VI.    LOVE  AND  FULFILLING  OF  THE  LAW.    HI 

into  doubt.  The  proof  is  manifest  that,  since  we  are  justified 
before  God  not  from  the  Law,  but  from  the  promise,  it  is 
necessary  to  ascribe  justification  to  faith.  What  can  be  op- 
posed to  this  proof,  unless  some  one  wish  to  abolish  the  entire 
Gospel,  and  the  entire  Christ?  The  glory  of  Christ  becomes  178 
more  brilliant,  when  we  teach  that  we  avail  ourselves  of  him 
as  Mediator  and  Propitiator.  Godly  consciences  see  that  in 
this  doctrine  the  most  abundant  consolation  is  offered  to  them, 
viz.  that  they  ought  to  believe  and  most  certainly  rely  upon 
the  fact  tbrt  they  have  a  reconciled  Father,  for  Christ's  sake, 
and  not  for '  he  sake  of  our  righteousness ;  and  that,  nevertheless, 
Christ  aidf  us,  so  that  we  are  able  to  observe  also  the  Law. 
Of  such  b.hssings  as  these,  the  adversaries  deprive  the  Church,  179 
when  thev  condemn,  and  endeavor  to  efface  the  doctrine  con- 
cerning the  righteousness  of  faith.  Therefore  let  all  well-dis- 
posed muds  beware  of  consenting  to  the  godless  counsels  of  the 
adversaries.  In  the  doctrine  of  the  adversaries  concerning 
justification,  no  mention  is  made  of  Christ,  and  how  we  ought 
to  set  him  over  against  the  wrath  of  God;  as  though  indeed 
we  were  able  to  overcome  the  wrath  of  God  by  means  of  love, 
or  to  love  an  angry  God.  In  regard  to  these  things,  con-  18c 
sciences  are  left  in  uncertainty.1  For  if  they  ought  to  know 
that  they  have  a  reconciled  God  for  the  reason  that  they  love, 
and  th'\t  they  observe  the  Law,  they  must  needs  always  doubt 
whether  they  have  a  reconciled  God ;  because  they  either  do 
not  notice  this  love,  as  the  adversaries  acknowledge,  or  they 
certainly  feel  that  it  is  very  small ;  and  much  more  frequently 
do  they  feel  that  they  are  angry  at  the  judgment  of  God,  who 
suppresses  human  nature  with  many  terrible  evils,  with  trou- 
bles of  this  life,  the  terrors  of  eternal  wrath,  etc.  When, 
therefore,  will  conscience  be  at  rest,  when  will  it  be  pacified  ? 
When  in  this  doubt,  and  in  these  terrors,  will  it  love  God  ? 
What  else  is  the  doctrine  of  the  Law,  but  a  doctrine  of  despair  ? 
And  let  any  one  of  our  adversaries  come  forward  who  can  i3i 
teach  us  concerning  this  love,  how  he  himself  loves  God. 
They  do  not  at  all  understand  what  they  say ;  they  only  echo, 
just  like  the  walls  of  a  house,  the  little  word  "  love,"  without 
understanding  it.  So  confused  and  obscure  is  their  doctrine, 
it  not  only  transfers  the  glory  of  Christ  to  human  works,  but 
also  leads  consciences  either  to  presumption  or  to  despair.  But  182 
ours,  we  hope,  is  readily  understood  by  pious  minds,  and 
brings  godly  and  salutary  consolation  to  terrified  consciences. 
For  as  the  adversaries  fallaciously  object  that  also  many  wicked 
men  and  devils  believe,  we  have  frequently  already  said  that 
we  speak  of  faith  in  Christ,  i.  e.  of  faith  in  the  remission  of 

1  Cf.  2164;  U  198-200. 


I  12       Tllfi   APOLOGY   OF  THE  AUGSBURG   CONFESSION. 

j. in-,  of  faith  which  truly  and  heartily  assents  to  the  promise 
of  grace.  This  is  not  brought  about  without  a  great  struggle 
in  human  hearts.  And  men  of  sound  mind  can  easily  judge, 
that  the  faith  which  believes  that  we  are  cared  for  by  God,  and 
that  we*  are  forgiven  and  hearkened  to  by  him,  is  a  matter 
above  nature.  For,  of  its  own  accord,  the  human  mind  makes 
no  such  decision  concerning  God.  Therefore,  this  faith,  of 
wlich  we  speak,  is  neither  in  the  wicked,  nor  in  devils. 

Furthermore  if  any  sophist  cavils  that  righteousness  is  in  i8' 
the  will,  and  therefore  it  cannot  be  ascribed  to  faith,  which  is 
in  the  intellect,  the  reply  is  easy,  because  in  the  schools  even 
such  persons  acknowledge  that  the  will  commands  the  intellect 
to  assent  to  the  Word  of  God.  We  say  also  more  clearly : 
Just  as  the  terrors  of  sin  and  death  are  not  only  thoughts  of 
the  intellect,  but  also  horrible  movements  of  the  will  fleeing 
God's  judgment;  so  faith  is  not  only  knowledge,  in  the  intel- 
lect, but  also  confidence,  in  the  will,  i.  e.  it  is  to  wish  and  to 
receive  that  which  is  offered  in  the  promise,  viz.  reconciliation 
and  remission  of  sins.  Scripture  thus  uses  the  term  "faith,"  184 
as  the  following  sentence  of  Paul  testifies  (Rom.  5:1):  "  Be- 
ing justified  by  faith,  we  have  peace  with  God."  Moreover  in 
this  passage,  to  justify1  signifies,  according  to  forensic  usage,  to 
acquit  a  guilty  one,  and  declare  him  righteous;  but  on  account 
of  the  righteousness  of  another  one,  viz.  of  Christ,  which, 
righteousness  of  another  is  communicated  to  us  by  faith. 
Therefore  since  in  this  passage  our  righteousness  is  the  impu-  185 
tation  of  the  righteousness  of  another,  we  must  here  speak 
concerning  righteousness,  otherwise  than  when  in  philosophy 
or  in  a  civil  court  we  seek  after  the  righteousness  of  one's  own 
work,  which  certainly  is  in  the  will.  Paul  accordingly  says, 
1  Cor.  1  :  30 :  "  Of  him  are  ye  in  Christ  Jesus,  who  of  God 
is  made  unto  us  wisdom,  and  righteousness,  and  sanctification, 
and  redemption."  And  2  Cor.  5  :  28 :  "  He  hath  made  him 
to  be  sin  for  us,  who  knew  no  sin  ;  that  we  might  be  made  the 
righteousness  of  God  in  him."  But  because  the  righteousness  180 
of  Christ  is  given  us  by  faith,  faith  is  for  this  reason  right- 

1  Var.  thus  presents  \\  184-186 :  Secondly,  justification  signifies  here  to 
be  accounted  righteous.  But  God  does  not  account  man  righteous  as  in 
a  civil  court  or  in  philosophy  man  is  accounted  righteous,  because  of  the 
righteousness  of  his  own  work  which  is  ascribed  correctly  to  the  will; 
but  he  accounts  man  righteous  through  mercy  for  Christ's  sake,  if  any 
one  only  apprehend  this  by  faith.  Wherefore  faith  can  be  called  right- 
eousness, because  it  is  that  which,  to  speak  with  Paul,  "  is  imputed  for 
righteousness  "  to  whatever  part  of  man  it  be  referred  ;  for  this  does  not 
hinder  divine  imputation.  Although  we  indeed  refer  this  faith  to  the 
trill;  for  it  is  to  will  and  to  receive  the  promise  of  Christ. 


Ch.  111.,  Art.  VI.    LOVE  AND  FULFILLING  OF  THE  LAW.     143 

,*q  eousness  in  us  imputatively,  i.  e.  it  is  that  by  which  we 
are  made  accepted  by  God,  on  account  of  the  imputation 
and  ordinance  of  God,  as  Paul  says  (Rom.  4  :  3,  5) :  "  Faith 
is  reckoned  for  righteousness."  Although  on  account  of  cer-  187 
tain  captious  persons,  we  must  say  technically :  Faith  is  truly 
righteousness,  because  it  is  obedience  to  the  Gospel.  For  it  is 
evident  that  obedience  to  the  command  of  a  superior,  is  truly 
a  species  of  distributive  justice.  And  this  obedience  to  the 
Gospel,  is  reckoned  for  righteousness,  so  that,  only  on  account 
of  this,  because  by  this  we  apprehend  Christ  as  Propitiator, 
good  works,  or  obedience  to  the  Law,  are  pleasing.  For  we  do 
not  satisfy  the  Law,  but,  for  Christ's  sake,  this  is  forgiven  us, 
as  Paul  says  (Rom.  8:1):  "There  is  therefore  now  no  con- 
demnation to  them  which  are  in  Christ  Jesus."  This  faith 
gives  God  the  honor,  gives  God  that  which  is  his  own,  in  this, 
that  in  receiving  the  promises  it  obeys  him.  Just  as  Paul  also  188 
says  (Rom.  4  :  20) :  "  He  staggered  not  at  the  promise  of  God 
through  unbelief;  but  was  strong  in  faith,  giving  glory  to 
God."  Thus  the  worship  and  divine  service  of  the  Gospel,  is 
to  receive  from  God  gifts ;  on  the  contrary,  the  worship  of 
the  Law,  is  to  offer  and  present  our  gifts  to  God.1  We  can, 
however,  offer  nothing  to  God,  unless  first  we  have  been  recon- 
ciled and  born  again.  This  passage,  too,  brings  the  greatest 
consolation ;  as  the  chief  worship  of  the  Gospel  is  to  wish  to 
receive  remission  of  sins,  grace  and  righteousness.  Of  this  189 
worship,  Christ  says,  John  6  :  40 :  "  This  is  the  will  of  him 
that  sent  me,  that  every  one  which  seeth  the  Son,  and  believ- 
eth  on  him,  may  have  everlasting  life."  And  the  Father  says 
(Matt.  17  :  5) :  "This  is  my  beloved  Son,  in  whom  I  am  well 
pleased  ;  hear  ye  him."  The  adversaries  speak  of  obedience  19c 
to  the  Law ;  they  do  not  speak  of  obedience  to  the  Gospel : 
and  yet  we  cannot  obey  the  Law,  unless,  through  the  Gospel, 
we  have  been  born  again,  since  we  cannot  love  God,  unless  the 
remission  of  sins  have  been  received.  For  as  long  as  we  feel  191 
that  he  is  angry  with  us,  human  nature  flees  from  his  wrath 
and  judgment.  If  any  one  should  make  a  cavil  such  as  this: 
If  there  be  faith,  which  wishes  those  things  which  are  offered 
in  the  promise,  the  habits  of  faith  and  hope  seem  to  be  con- 
founded, because  hope  is  that  which  expects  promised  things ; 
to  this  we  reply,  that  these  dispositions  cannot  in  reality  be 
severed,  in  the  manner  that  they  are  divided  by  idle  specula- 
tions in  the  schools.  For  in  the  Epistle  to  the  Hebrews,  faith 
is  defined  as  "  the  substance "  [expectatio]  "  of  things  hoped 
for"  (Heb.  11:1).  If  any  one  wish  a  distinction  to  be  made, 
we  say  that  the  object  of  hope  is  properly  a  future  event,  but 


1  Apology,  Art.  iv.  \  49,  p.  96. 


144        1HE   APOLOGY  OF  THE  AUGSBURG  CONFESSION. 

that  faith  exists  concerning  future  and  present  things,  and  re- 
oeives  in  the  present  the  remission  of  sins  offered  in  the  prom- 
ise. [What  is  the  difference  between  faith  and  hope?  An- 
swer: Hope  expects  future  blessings  and  deliverance  from 
trouble  ;  faith  receives  the  present  reconciliation,  and  concludes 
in  the  heart,  that  God  has  forgiven  my  sins,  and  that  he  is 
now  gracious  to  me.  And  this  is  a  noble  service  of  God, 
which  serves  God  by  giving  him  the  honor,  and  by  esteeming 
his  mercy  and  promise  so  sure,  that,  without  merit,  we  can  re- 
ceive and  expect  from  him  all  manner  of  blessings.  And  in 
this  service  of  God,  the  heart  should  be  exercised  and  in- 
crease ;  of  which  the  foolish  sophists  know  nothing.] 

From  these  statements,  we  hope  that  it  can  be  suffici-  192 
ently  understood,  both  what  faith  is,  and  that  we  are  com- 
pelled to  hold  that  by  faith  we  are  justified,  reconciled  and 
regenerated  ;  inasmuch  as  we  wish  to  teach  the  righteousness 
of  the  Gospel,  and  not  the  righteousness  of  the  Law.  For 
those  who  teach  that  we  are  justified  by  love,  teach  the  right- 
eousness of  the  Law,  and  do  not  teach  us  in  justification  to 
avail  ourselves  of  Christ  as  Mediator.  These  things  also  are  193 
manifest,  viz.  that  not  by  love,  but  by  faith,  we  overcome  the 
terrors  of  sin  and  death,  that  we  cannot  oppose  our  love  and 
fulfilling  of  the  Law  to  the  wrath  of  God,  because  Paul  says, 
(Rom.  5:2):  "  By  Christ  we  have  access  to  God  by  faith." 
We  urge  this  sentence  so  frequently,  because  of  its  perspicuity. 
For  it  shows  most  clearly  the  state  of  the  whole  case,  and 
when  carefully  considered  can  teach  abundantly  concerning 
the  whole  matter  and  can  console  well-disposed  minds.  Ac- 
cordingly it  is  of  advantage  to  have  it  at  hand  and  in  sight, 
not  only  that  we  may  be  able  to  oppose  it  to  the  doctrine  of 
our  adversaries,  who  teach  that  we  come  to  God  not  by  faith, 
but  by  love  and  merits  without  Christ  as  Mediator ;  and,  at 
the  same  time  that,  when  in  fear,  we  may  cheer  ourselves  and 
exercise  faith.  This  is  also  manifest,  that  without  the  aid  of  194 
Christ  we  cannot  observe  the  Law,  as  he  himself  says  (John 
15:5):  "  Without  me  ye  can  do  nothing."  Accordingly,  be- 
fore we  observe  the  Law,  our  hearts  must  be  born  again  by  faith. 
. .+         Hence  it  can  also  be  understood  why  we  find  fault  with  195 

the  doctrine  of  the  adversaries  concerning  merit  condigni} 
The  decision  is  very  easy ;  because  they  do  not  make  mention 
of  faith,  that  we  please  God  by  faith  for  Christ's  sake,  but 
they  falsely  state  that  good  works,  wrought  by  the  aid  of  the 
habit  of  love,  constitute  a  righteousness  worthy  by  itself  to 
please  God,  and  worthy  of  eternal  life ;  and  that  they  have 
co  need  of  Christ  as  Mediator.     What  else  is  this  than  to  196 

lCf.  Apology,  iv.  §19,  p.  90. 


Ch.  III.,  Art.  VI.     LOVE  AND  FULFILLING  OF  THE  LAW.      145 

transfer  the  glory  of  Christ  to  oar  works,  viz.  that  we  please 
God  because  of  our  works,  and  not  because  of  Christ.  But 
this  is  also  to  rob  Christ  of  the  glory  of  Mediator,  who  is 
Mediator  perpetually,  and  not  merely  in  the  beginning  of  jus- 
tification. Paul  also  says  (Gal.  2  :  17)  that  if  one  justified  in 
Christ  have  need  afterwards  to  seek  righteousness  elsewhere, 
he  affirms  of  Christ  that  he  is  a  minister  of  sin,  i.  e.,  that  he 
does  not  fully  justify.  And  most  absurd  is  that  which  the  197 
adversaries  teach,  viz.  that  good  works  merit  grace  de  condigno, 
as  though  indeed  after  the  beginning  of  justification,  if  con- 
science terrify,  as  is  ordinarily  the  case,  grace  must  be  sought 
through  a  good  work,  and  not  by  faith  in  Christ. 

Secondly,1  the  doctrine  of  the  adversaries  leaves  consciences  198 

1  Var.  (and  Germ.) :  And  see  what  follows  from  the  opinion  of  the  adver- 
saries. If  we  ought  to  believe  that  Christ  has  merited  only  the  prima 
gratia,  as  they  call  it,  and  that  we  afterwards  are  accepted  and  merit 
eternal  life  by  our  fulfilling  of  the  Law,  when  will  consciences  be  pacified  ? 
[G(  rm. :  Hearts  or  consciences  will  be  pacified  neither  at  the  hour  of 
death,  nor  at  any  other  time,  nor  can  they  build  any  more  upon  certain 
ground.]  When  will  they  know  for  a  certainty  that  they  have  a  propitious 
God?  For  the  Law  always  accuses  us  [Germ. :  For  God's  Law  is  not  a 
matter  of  pleasantry;  it  accuses  consciences  outside  of  Christ],  as  Paul 
says  (Rom.  4 :  15) :  "  The  Law  worketh  wrath."  Thus  it  will  happen  that 
if  consciences  feel  the  judgment  of  the  Law,  they  will  rush  into  despair. 
Paul  says:  "  Whatsoever  is  not  of  faith  is  sin"  (Rom.  14:23).  But 
these  persons  will  do  nothing  from  faith,  if  they  will  know  that  God  is 
gracious  to  them  only  when  they  have  at  length  fulfilled  the  Law.  They 
will  always  doubt  whether  the  Law  have  been  satisfied,  yea,  they  will  under- 
stand that  it  has  not  been  satisfied.  Accordingly  they  will  never  be  sure 
that  they  have  a  gracious  God,  and  that  they  are  hearkened  to.  Therefore 
they  will  never  love,  they  will  never  truly  worship  God.  What  else  are 
such  hearts  but  hell  itself,  since  they  are  full  of  despair  and  hatred  of 
God,  and  yet  in  this  hatred  they  invoke  and  worship  God,  just  as  Saul 
worshipped  him.  Here  we  appeal  to  all  minds  that  are  godly  and  experi- 
enced in  spiritual  things ;  they  will  be  able  to  testify  that  these  evils 
[Germ. :  Such  great  uncertainty,  such  disquietude,  such  torture  and  anxiety, 
such  horrible  fear  and  doubt]  are  derived  from  the  godless  persuasion  of 
the  adversaries,  which  holds  that  we  are  accounted  righteous  before  God 
by  our  own  fulfilling  of  the  Law,  and  bids  us  trust  not  in  the  promise  of 
mercy  [Germ. :  And  point  us  to  the  labyrinth  of  trusting  not  in  the  rich, 
blessed  promises  of  Grace]  given  us  for  Christ's  sake,  but  in  our  own  ful- 
filling of  the  Law And  let  us  ask  the  adversaries  what  advice  they 

give  to  the  dying  :  whether  they  bid  them  believe  that  they  are  accounted 
righteous,  and  expect  eternal  life  because  of  their  own  works,  or  indeed 
through  mercy  for  Christ's  sake.  Certainly  neither  Paul  nor  Laurentiu* 
will  say  that  he  is  accounted  righteous  because  of  his  own  purity,  or  tha' 
eternal  life  is  due  him  because  of  his  own  works  or  fulfilling  of  the  Law 
19 


14G       Tin:    WO  LOGY  OF  THE   AUGSBURG   CONFESSION. 

in  doubt,  so  that  they  never  can  be  pacified ;  because  the  Law 
always  accuses  us,  even  in  good  works.  For  always  "the 
flesh  lusteth  against  the  Spirit"  (Gal.  5:17).  How,  there- 
fere,  will  conscience  here  have  peace,  without  faith,  if  it  be- 
lieve that,  not  for  Christ's  sake,  but  for  the  sake  of  one's  own 
work,  it  ought  now  to  please  God?  What  work  will  it  find, 
upon  what  will  it  firmly  rely  as  worthy  of  eternal  life,  in- 
asmuch as  hope  ought  to  originate  from  merits?  Against  19$ 
these  doubts,  Paul  says  (Rom.  5  : 1) :  "  Being  justified  by  faith, 
we  have  peace  with  God  ;"  we  ought  to  be  firmly  convinced 
that  for  Christ's  sake  righteousness  and  eternal  life  are  granted 
us.  And  of  Abraham,  he  says  (Rom.  4:18):  "  Against  hope, 
he  believed  in  hope." 

Thirdly,  How  will  conscience  know,  when  a  work  has  been  20c 
done,  by  the  inclination  of  this  habit  of  love,  so  that  it  can  be 
convinced  that  it  merits  grace  de  condign 0?  But  it  is  only  to 
elude  the  Scriptures  that  this  very  distinction  has  been  devised, 
viz.  that  men  merit  at  one  time  de  congruo,  and,  at  another  time, 
de  condigno,  because,  as  we  have  above  said,1  the  intention  of 
the  one  who  works  does  not  distinguish  the  kinds  of  merit ; 
but  hypocrites,  in  their  security,  think  simply  their  works  are 
worthy,  and  that,  for  this  reason,  they  are  accounted  righteous. 
On  the  other  hand,  terrified  consciences  doubt  concerning  all 
works,  and  for  this  reason  are  continually  seeking  other  works. 
For  to  merit  de  congruo,  is  this,  viz.  to  doubt  and,  without 
faith,  to  work,  until  despair  takes  place.  In  a  word,  all  that 
the  adversaries  teach,  in  regard  to  this  matter,  is  full  of  errors 
and  dangers. 
14n        Fourthly,  The  entire  [the  holy  Catholic,   Christian]  201 

Church  confesses  that  eternal  life  is  attained  through  mercy. 
For  thus  Augustine  speaks,  De  Gratia  et  Libero  Arbitrio,  when 
indeed  he  is  speaking  of  the  works  of  the  saints,  wrought 
after  justification  :  "  God  leads  us  to  eternal  life  not  by  our 
merits,  but  according  to  his  mercy."  And  Confessions,  Book 
ix. :  "  Woe  to  the  life  of  man,  however  much  it  may  be  wor- 

but  he  will  believe,  etc.  Neither  can  pious  minds  [Germ. :  A  saint,  great 
and  high  though  he  be]  be  fortified  against  despair,  unless  they  believe 
that  through  mercy  for  Christ's  sake  we  certainly  have  both  righteousness 
and  life  eternal,  not  on  account  of  the  Law  [Germ. :  If  he  would  not  grasp 
the  divine  promises,  the  Gospel,  as  a  tree  or  branch  in  the  great  flood,  in 
the  strong,  violent  stream,  amidst  the  waves  and  billows  of  the  anguish 
of  death,  etc.].  This  belief  consoles,  encourages  and  saves  godly  minds 
Wherefore  the  adversaries,  when  they  speak  of  the  meritum  condignis 
abolish  the  doctrine  concerning  faith,  and  drive  consciences  to  despair 
In  Ed.  Var.  and  Germ,  the  substance  of  U  223-233  follows  £  168. 
Art.  iv.,  I  20,  p.  90. 


Ch.  III.,  Art.  VI.    LOVE  AND  FULFILLING  OF  THE  LAW.     147 

thy  of  praise,  if  it  be  judged  with  mercy  removed."  And 
Cyprian  in  his  treatise  on  the  Lord's  Prayer  :  "  Lest  any  one 
should  flatter  himself  that  he  is  innocent,  and  by  exalting 
himself,  should  perish  the  more  deeply,  he  is  instructed  and 
taught  that  he  sins  daily,  in  that  he  is  bidden  to  entreat  daily 
for  his  sins."  But  the  subject  is  well  known,  and  has  very  20a 
many  and  very  clear  testimonies  in  Scripture,  and  in  the 
Church  Fathers,  who  all  with  one  mouth  declare  that  even 
though  we  have  good  works,  yet  in  these  very  works  we  need 
mercy.  Faith  surveying  this  mercy  cheers  and  consoles  us.  203 
Wherefore  the  adversaries  teach  erroneously,  when  they  so  extol 
merits  as  to  add  nothing  concerning  this  faith  that  apprehends 
mercy.  For  just  as  we  have  above  said  that  the  promise  and 
faith  stand  in  a  reciprocal  relation,  and  that  the  promise  is  not 
apprehended  unless  by  faith  ;  so  we  here  say  that  the  prom- 
ised mercy  correlatively  requires  faith,  and  cannot  be  appre- 
hended without  faith.  Therefore  we  justly  find  fault  with  the 
doctrine  concerning  merit  condigni,  since  it  teaches  nothing  of 
justifying  faith,  and  obscures  the  glory  and  office  of  Christ  as 
Mediator.  For  in  this  matter  we  should  not  be  regarded  as  204 
teaching  anything  new,  since  the  Church  Fathers  have  so  clearly 
handed  down  the  doctrine  that,  even  in  good  works,  we  need 
mercy. 

Scripture  also  often  inculcates  the  same.  In  Ps.  143  :  2 :  205 
"And  enter  not  into  judgment  with  thy  servant;  for  in  thy 
sight  shall  no  man  living  be  justified."  This  passage  denies 
absolutely  even  to  all  saints  and  servants  of  God,  the  glory  of 
righteousness,  if  God  does  not  forgive,  but  judges  and  accuses 
their  hearts.  For  when  David  boasts  in  other  places  of  his 
righteousness,  he  speaks  concerning  his  own  cause  against  the 
persecutors  of  God's  Word ;  he  does  not  speak  of  his  personal 
purity ;  and  he  asks  that  the  cause  and  glory  of  God  be  de- 
fended, as  in  Ps.  7:8:  "  Judge  me,  O  Lord,  according  to  thy 
righteousness,  and  according  to  mine  integrity  that  is  in  me." 
Likewise  in  Ps.  130  :  3,  he  says  that  no  one  [not  even  the 
highest  saints]  could  endure  God's  judgment,  if  God  were  to 
mark  our  sins  :  "  If  thou,  Lord,  shouldest  mark  iniquities,  O 
Lord,  who  shall  stand?"  Job  9:28:  "I  am  afraid  of  all  206 
my  sorrows"  [Vulg.,  opera,  works]  ;  v.  30  :  "  If  I  wash  my- 
self with  snow-water,  and  make  my  hands  never  so  clean,  yet 
thou  shalt  plunge  me  in  the  ditch."  Prov.  20  :  9  :  "  Who 
can  say,  I  have  made  my  heart  clean,  I  am  pure  from  my 
sin?"  1  John  1:8:  "If  we  say  that  we  have  no  sin,  we  de-  207 
ceive  ourselves,  and  the  truth  is  not  in  us,"  etc.  And  in  the 
Lord's  Prayer,  the  saints  ask  for  the  remission  of  sins.  There-  208 
fore,  even  the  saints  have  sins.  Num.  14  :  18  :  "The  innocent 
shall  not  be  innocent"  [cf.  Ex.  34 :  7].     Deut.  4  :  24:  "The 


148        THE  APOLOGY  OF  THE  AUGSBUKG  CONFESSION. 

Lord  thy  God  is  a  consuming  fire."  Zcchariah  also  says 
(2  :  13)  :'li  Be  silent,  O  all  flesh,  before  the  Lord."  Isa.  40  :  6  : 
"All  flesh  is  as  grass,  and  all  the  goodliness  thereof  is  as  the 
flower  of  the  field  :  the  grass  withered),  the  flower  fadeth,  be- 
cause the  Spirit  of  the  Lord  bloweth  upon  it,"  t.  e.  flesh  and 
righteousness  of  the  flesh  cannot  endure  the  judgment  of  God. 
Jonah  also  says  (eh.  2:8):  "  They  that  observe  lying  vanities,  209 
forsake  their  own  mercy,"  i.  e.  all  confidence  is  vain,  except 
confidence  in  mercy;  mercy  delivers  us;  our  own  merits,  our 
own  efforts  do  not.  Accordingly  Daniel  also  prays  (9  :  18,  sq.)  :  210 
"  For  we  do  not  present  our  supplications  before  thee  for  our 
righteousnesses,  but  for  thy  great  mercies.  O  Lord,  hear;  O 
Lord,  forgive ;  O  Lord,  hearken  and  do  it ;  defer  not  for 
thine  own  sake,  O  my  God;  for  thy  city  and  thy  people  are 
called  by  thy  name."  Thus  Daniel  teaches  us  in  praying  to 
lay  hold  upon  mercy,  i.  e.  to  trust  in  God's  mercy,  and  not  to 
trust  in  our  own  merits  before  God.  We  also  wonder  what  211 
our  adversaries  do  in  prayer,  if,  indeed,  the  profane  men  ever 
ask  anything  of  God.  If  they  declare  that  they  are  worthy 
because  they  have  love  and  good  works,  and  ask  for  grace  as 
a  debt,  they  pray  precisely  like  the  Pharisee  in  Luke  18  :  11, 
who  says  :  "  I  am  not  as  other  men  are."  He  who  thus  prays 
for  grace,  and  does  not  rely  upon  God's  mercy,  treats  Christ 
with  dishonor,  who,  since  he  is  our  high  priest,  intercedes  for 
us.  Thus,  therefore,  prayer  relies  upon  God's  mercy,  when  217 
we  believe  that  we  are  hearkened  to,  for  the  sake  of  Christ, 
the  high  priest,  as  he  himself  says  (John  14:  13):  "Whatso- 
ever ye  shall  ask  the  Father  in  my  name,  he  will  give  it  you." 
"  In  my  name,"  he  says,  because  without  this  high  priest  we 
cannot  come  to  the  Father. 
.44        Here  belongs  also  the  declaration  of  Christ,  Luke  17  :  10 :  213 

"  So  likewise,  ye,  when  ye  shall  have  done  all  those  things 
which  are  commanded  you,  say,  We  are  unprofitable  servants." ' 

1  Var.  (and  Germ.)  continue :  And  Bernard  says  correctly :  "  It  is  neces- 
sary to  believe,  first,  that  you  cannot  have  remission  of  sins  unless  by  the 
indulgence  of  God ;  second,  that  unless  also  he  grant  this,  you  can  have 
no  good  work  whatever;  lastly,  that  you  can  merit  eternal  life  by  no  good 
works,  unless  this  also  be  given  freely."  And  a  little  after  :  "  Let  no  one 
deceive  himself,  because  if  he  will  think  aright,  he  will  find  without 
doubt  that,  with  ten  thousand,  he  cannot  meet  one  that  cometh  against 
him  with  twenty  thousand,"  etc.  Therefore,  in  order  to  hold  firm  consola- 
tion and  hope  of  conscience  we  recall  men  to  the  promise  of  Christ,  and 
teach  that  it  is  necessary  to  believe  that  God  for  Christ's  sake  remits  sins, 
justifies,  and  grants  eternal  life,  according  to  1  Joha  5:12:  "He  that 
haih  the  Son,  hath  life."  But  it  is  worth  while  to  hear  how  the  adversa- 
ries olude  the  savin?  of  Christ:  "  When  ye  shall  hsve  done,"  etc.     In  the 


Ch  [IT.,  Art.  VI.    LOVE  AND  FULFILLING  OF  THE  LAW.    149 

These  words  clearly  declare  that  God  saves  by  mercy,  and  on 
account  of  his  promise,  not  that  it  is  due  on  account  of  the 
value  of  our  works.  But,1  at  this  point,  the  adversaries  play  214 
wonderfully  with  the  words  of  Christ.  In  the  first  place, 
they  make  an  antistrophe  [retorted  argument],  and  turn  it 
,*r  against  us.  Much  more,  they  say,  can  it  be  said  :  "  If  we 
have  believed  all  things,  say,  We  are  unprofitable  servants." 
Then  they  add  that  works  are  of  no  profit  to  God,  but  are  not 
without  profit  to  us.  See  how  the  puerile  study  of  sophistry  215 
delights  the  adversaries,  and  although  these  trifles  do  not  de- 
serve a  refutation,  nevertheless  we  will  reply  to  them  in  a  few 
words.  The  antistrophe  is  defective.  For  in  the  first  place  the  216 
adversaries  are  deceived  in  regard  to  the  term  faith ;  because, 
if  it  would  signify  that  knowledge  of  history2  which  is  also  in 
the  wicked  and  in  devils,  the  adversaries  would  be  correct  in  ar- 
guing that  faith  is  unprofitable,  when  they  say  :  "  When  we  have 
believed  all  things,  say,  We  are  unprofitable  servants."  But  we 
are  speaking,  not  of  the  knowledge  of  history,  but  of  confi- 
dence in  the  promise  and  mercy  of  God.  And  the  confidence 
in  the  promise  confesses  that  we  are  unprofitable  servants ;  yea 
this  confession  that  our  works  are  unworthy,  is  the  very  voice 
of  faith,  as  appears  in  this  example  of  Daniel  (9  :  18),  which 
we  cited  a  little  above  :  "  We  do  not  present  our  supplications 
before  thee  for  our  righteousnesses,"  etc.  For  faith  saves,  be- 217 
cause  it  apprehends  mercy  or  the  promise  of  grace,  even 
though  our  works  are  unworthy ;  and,  with  this  meaning,  the 
antistrophe  does  not  oppose  us,  viz. :  "  When  ye  shall  have 
done  all  things,  say,  We  are  unprofitable  servants ;"  viz.  because 
our  works  are  unworthy  :  for  with  the  entire  Church  we  teach 
that  we  are  saved  by  mercy.  But  if  they  mean  to  infer  in  a  218 
similar  way,  just  as  when  you  have  done  all  things,  do  not 
trust  in  your  works,  so  when  you  have  believed  all  things,  do 
not  trust  in  the  divine  promise ;  these  do  not  agree.  The  in- 
ference is  wrong :  "  Works  do  not  help ;  therefore,  faith  also 
does  not  help."  We  must  give  the  uncultured  men  a  homely 
illustration:  "A  half  farthing  does  not  help;  therefore  a 
florin  also  does  not  help."  Just  as  the  florin  is  of  much 
higher  denomination  and  value  than  the  half  farthing,  so  also 
should  it  be  understood  that  faith  is  much  higher  and  more 
efficacious  than  works.  Not  that  faith  helps,  because  of  its 
worth,  but  because  it  trusts  in  God's  promises.     For  they  are 

Confutation  they  corrupt  it  thus  :  First,  they  make  an  antistrophe  :  much 
more,  etc.,  as  in  \  213.    See  Confutation,  Art.  VI. 

1  In  11  214-222  the  Germ,  is  briefer. 

*  Var.  adds  :  Or  if  we  would  say  that  faith  saves  on  account  of  its  owr 
worth. 


160       THE   APOLOGY   OF  THE   AUGSBURG   CONFESSION 

very  dissimilar  ;  as  the  causes  and  objects  of  confidence  in  the 
former  proposition  are  far  dissimilar  to  those  of  the  latter. 
In  the  former,  confidence  is  confidence  in  our  own  works.  In 
the  latter,  confidence  is  confidence  in  the  divine  promise. 
Christ,  however,  condemns  confidence  in  our  works  ;  he  does 
not  condemn  confidence  in  his  promise.  He  does  not  wish  us 
to  despair  of  God's  grace  and  mercy.  He  accuses  our  works  as 
unworthy,  but  does  not  accuse  the  promise  which  freely  offers 
mercy.  And  here  Ambrose  says  well  :  "Grace  is  to  be  ac-2i$ 
knowlcdged ;  but  nature  is  not  to  be  ignored."  \\  I  must 
trust  in  the  promise  of  grace,  and  not  in  our  own  nature. 
But  t lie  adversaries  act  in  accordance  with  their  custom,  and  22c 
distort,  against  faith,  the  judgments  which  have  been  given  on 
behalf  of  faith.1  We  leave,  however,  these  difficult  points  to  221 
the  schools.  The  sophistry  is  plainly  puerile,  when  they  inter- 
pret "  unprofitable  servant,"  as  meaning  that  the  works  are 
unprofitable  to  God,  but  are  profitable  to  us.  Yet  Christ 
speaks  concerning  that  profit  which  makes  God  a  debtor  of 
grace  to  us,  although  it  is  out  of  place  to  discuss  here  con- 
cerning that  which  is  profitable  or  unprofitable.  For  "  un- 
profitable servants  "  means  "  insufficient,"  because  no  one  fears 
God  as  much,  and  loves  God  as  much,  and  believes  God  as 
much  as  he  ought.2  But  let  us  dismiss  these  frigid  cavils  of  222 
the  adversaries,  concerning  which,  if  at  any  time  they  are 
brought  to  the  light,  prudent  men  will  easily  decide  what  they 
should  judge.  They  have  found  a  flaw  in  words  which  are 
very  plain  and  clear.  But  every  one  sees  that  in  this  passage, 
confidence  in  our  own  works  is  condemned. 

Let  us,  therefore,  hold  fast  to  this  which  the  Church  con-  223 
fesses,  viz.  that  we  are  saved  by  mercy.     And  lest3  any  one 
may  here  think :  "  If  we  are  to  be  saved  by  mercy,  hope  will 
be  uncertain,  if;  in  those  by  whom  salvation  is  attained,  noth- 

1  Var.  adds :  For  this  sophistry :  "  When  ye  shall  have  believed  all 
things,  say  that  faith  is  useless,"  abrogates  the  entire  Gospel.  Does  not 
the  Gospel  promise  the  remission  of  sins  and  salvation,  even  to  those 
who  have  no  good  works  at  all,  if  only  they  are  converted  and  do  not 
despair,  but  by  faith  in  Christ  obtain  the  remission  of  sins?  Do  the 
adversaries  bid  those  persons  despair  whose  consciences  find  no  works  thot 
they  can  oppose  to  the  judgment  of  God?  Will  they  say  tc  these  that 
faith  is  useless?  May  the  sophists  be  undone  with  such,  calumnies  as 
these  which  overthrow  the  entire  Gospel,  abrogate  the  gratuitous  remis- 
sion of  sins,  tear  away  from  consciences  firm  consolations,  etc.?  But  thi? 
sophistry,  etc. 

*  Var.  adds  :  No  one  satisfies  the  Law. 

8  The  discussion  from  this  point  to  $  234  is  given  in  Ed.  Var.  and  Germ 
previously,  and  is  there  somewhat  differently  arranged. 


Ch.  III.,  Art.  VI.     LOVE  AND  FULFILLING  OF  THE  LAW.     151 

ing  precedes,  by  which  they  may  be  distinguished  from  those 
by  whom  it  is  not  attained,"  we  must  give  him  a  satisfactory 
answer.  For  the  scholastics,  influenced  in  this  way,  seem  to 
have  devised  meritum  condignl.  For  this  consideration  can  in 
greatly  exercise  the  human  mind.  We  will  therefore  reply 
briefly.  For  the  very  reason  that  hope  may  be  sure,  for  the 
. ,«  very  reason  that  there  may  be  an  antecedent  distinction 
between  those  by  whom  salvation  is  attained,  and  those 
by  whom  it  is  Rot  attained,  it  is  necessary  to  firmly  hold  that 
we  are  saved  by  mercy.  When  this  is  expressed  thus  unquali- 
fiedly, it  seems  absurd.  For  in  civil  courts  and  in  human 
judgment,  that  which  is  of  right  or  of  debt,  is  certain,  and 
mercy  is  uncertain.  But  the  matter  is  different  with  respect 
to  God's  judgment,  for  here  mercy  has  a  clear  and  certain 
command  from  God.  For  the  Gospel  is  properly  that  com- 
mand [word],  which  enjoins  us  to  believe  that  God  is  pro- 
pitious to  us  for  Christ's  sake.  "  For  God  sent  not  his  Son 
into  the  world  to  condemn  the  world;  but  that  the  world 
through  him  might  be  saved"  (John  3:  17,  18).  As  often,  225 
therefore,  as  mercy  is  spoken  of,  faith  in  the  promise  must  be 
added ;  and  this  faith  produces  sure  hope,  because  it  relies 
upon  the  Word  and  command  of  God.  If  hope  would  rely 
upon  works,  then,  indeed,  it  would  be  uncertain,  because  works 
cannot  pacify  the  conscience,  as  has  been  said  above  frequently. 
And  this  faith  makes  a  distinction  between  those  by  whom  ?.?,t 
salvation  is  attained,  and  those  by  whom  it  is  not  attained. 
Faith  makes  the  distinction  between  the  worthy  and  the  un- 
worthy, because  eternal  life  has  been  promised  to  the  justified  ; 
and  faith  justifies. 

But  here  again  the  adversaries  will  cry  out  that  there  is  no  227 
need  of  good  works,  if  they  do  not  merit  eternal  life.  These 
calumnies  we  have  refuted  above.1  Of  course,  it  is  necessary 
to  do  good  works.  We  say  that  eternal  life  has  been  prom- 
ised to  the  justified.2  But  those  who  walk  according  to  the 
ilesh,  retain  neither  faith  nor  righteousness.  We  are  for  this 
very  end  justified,  that  being  righteous  we  may  begin  to  do 
good  works  and  to  obey  God's  Law.  We  are  regenerated  and  228 
receive  the  Holy  Ghost,  for  the  very  end  that  the  new  life 
may  produce  new  works,  new  dispositions,  the  fear  and  love  of 
God.  hatred  to  concupiscence,  etc.  This  faith  of  which  we  229 
speak  arises  in  repentance  [is  where  repentance  is],  and,  ought 
to  be  established  and  grow,  in  the  midst  of  good  works,  temp- 
tations and  dangers,  so  that  we  may  continually  be  the  more 
firmly  persuaded  that  God,  for  Christ's  sake,  cares  for  us,  for- 
gives us,  hearkens  to  us.     This  is  not  learned  without  many 


1  Cf.  §  68,  sqq.  *  Var.  appeals  to  Rom.  8  :  30. 


152       THE  APOLOGY  OF  THE  AUGSBUEG   CONFESSION. 

and  great  struggles.     How  often  conscience  is  aroused,  how 
often  it  excites,  even  to  despair,  when  it  brings  to  view  sins, 
either  old  or  new,  or  the  impurity  of  our  nature?     This  hand- 
writing is  not  blotted  out  without  a  great  struggle,  in  which 
experience  testifies  what  a  difficult  matter  faith  is.     And  while  230 
we  are  cheered  in  the  midst  of  the  terrors,  and  receive  consola- 
tion, other  spiritual  movements  at  the  same  time  grow,  the 
knowledge  of  God,  fear  of  God,  hope,  love  of  God ;  and  we 
are  '  regenerated/'  as  Paul  says  (Col.  3  :  10  and  2  Cor.  3:18): 
"in  the  knowledge  of  God,"  and  "beholding  the  glory  of  the 
Lord,  are  changed  into  the  same  image/'  i.  e.  we  receive  the 
true  knowledge  of  God,  so  that  we  truly  fear  him,  truly  trust 
that  we  are  cared  for,  and  that  we  are  hearkened  to  by  him. 
This  regeneration  is  as  it  were  the  beginning  of  eternal  life,  231 
as  Paul  says  (Rom.  8  :  10) :  "  If  Christ  be  in  you,  the  body 
is  dead  because  of  sin ;  but  the  Spirit  is  life  because  of  right- 
eousness."    And  (2  Cor.  5  :  2,  3) :  "  We  are  clothed  upon,  if  232 
so  be  that  being  clothed  we  shall  not  be  found  naked."    From 
these  statements,  the  candid  reader  can  judge  that  we  especially 
require  good  works,  since  we  teach  that  this  faith  arises  in  re- 
pentance, and  in  repentance  ought  continually  to  increase ;  and 
in  these  matters,  we  place  Christian  and  spiritual  perfection, 
if,  in  repentance,  repentance  and  faith  grow  together.     This 
can  be  better  understood  by  the  godly,  than  those  things  which 
are  taught  by  the  adversaries  concerning  contemplation  or  per- 
fection.    Just  as,  however,  justification  pertains  to  faith,  so  233 
also  life  eternal  pertains  to  faith.     And  Peter  says  (1  Pet.  1  : 
9) :  "  Receiving  the  end  or  fruit  of  your  faith,  the  salvation 
of  your  souls."     For  the  adversaries  confess  that  the  sons  of 
God  have  been  justified,  and  are  co-heirs  of  Christ.     After- 234 
wards  works,  because  on  account  of  faith   they  please  God, 
merit  other  bodily  and  spiritual  rewards.     For  there  will  be 
distinctions  in  the  glory  of  the  saints. 

But  here  the  adversaries  reply  that  eternal  life  is  called  a  235 
reward,  and  that,  therefore,  it  is  merited  de  condigno  by  good 
works.  We  reply  briefly  and  plainly :  Paul  (Rom.  6  :  23) 
calls  eternal  life  "  a  gift,"  because  by  the  righteousness  pre- 
sented for  Christ's  sake,  we  are  made  at  the  same  time  sons  of 
God  and  co-heirs  of  Christ,  as  John  says  (3  :  36) :  "  He  that 
believeth  on  the  Son,  hath  everlasting  life."  And  Augustine 
says,  as  also  do  very  many  others  who  follow  him:  "God 
(Towns  his  gifts  in  us."  Elsewhere  indeed  (Luke  6  :  23)  it  is 
written :  "  Your  reward  is  great  in  heaven."  If  these  pas- 
sages seem  to  the  adversaries  to  conflict,  they  themselves  may 
explain  them.  But  they  are  not  fair  judges ;  for  they  omit  23^ 
the  word  "gift."  They  omit  also  the  sources  of  the  entire 
matter  [the  chief  part,  how  we  are  justified  before  God],  and 


Ch.  III.,  Art.  VI.     LOVE  A^D  FULFILLING  OF  THE  LAW.     15£ 

they  select  the  word  "  reward,*'  and  most  harshly  interpret  this 
I  mm  not  only  against  Scripture,  but  also  against  the  usage  of 
the  language.  Hence  they  infer  that  inasmuch  as  it  is 
called  "a  reward,"  our  works,  therefore,  are  such  that  they 
ought  to  be  a  price,  for  which  eternal  life  is  due.  They  are, 
therefore,  worthy  of  grace  and  life  eternal,  and  do  not  stand  in 
need  of  mercy,  or  of  Christ  as  Mediator,  or  of  faith.  This  237 
logic  is  altogether  new ;  we  hear  the  term  "  reward,"  and, 
therefore,  are  to  infer  that  there  is  no  need  of  Christ  as  Medi- 
ator, or  of  faith  having  access  to  God  for  Christ's  sake,  and 
not  for  the  sake  of  our  works !  Who  does  not  see  that  these 
are  anacolouthons  ?  We  do  not  contend  concerning  the  term  238 
"  reward."  We  dispute  concerning  this  matter,  viz.  whether 
good  works  are  of  themselves  worthy  of  grace  and  of  eternal 
life,  or  whether  they  please  only  on  account  of  faith,  which 
apprehends  Christ  as  Mediator.  Our  adversaries  not  only  as-  239 
cribe  this  to  works,  viz.  that  they  are  worthy  of  grace  and  of 
eternal  life,  but  they  also  state  falsely  that  they  have  superflu- 
ous merits,  which  they  can  grant  to  others,  and  by  which  they 
can  justify  others,  as  when  monks  sell  the  merits  of  their 
orders  to  others.  These  monstrosities  they  heap  up  in  the 
manner  of  Chrysippus,  where  this  one  word  "  reward  "  is  heard, 
viz. :  "  It  is  called  a  reward,  and  therefore  we  have  works 
which  are  a  price  for  which  a  reward  is  due ;  therefore,  works 
please  by  themselves,  and  not  for  the  sake  of  Christ  as  Medi- 
ator. And  since  one  has  more  merits  than  another,  therefore 
some  have  superfluous  merits.  And  those  who  merit  them  can 
bestow  these  merits  upon  others."  Stop,  reader ;  you  have  not  24c 
the  whole  of  this  sorites.  For  certain  sacraments  of  this  do- 
nation must  be  added ;  the  hood  is  placed  upon  the  dead.  [As 
the  Barefooted  monks  and  other  orders  have  shamelessly  done, 
in  placing  the  hoods  of  their  orders  upon  dead  bodies.]  By 
such  accumulations,  the  blessings  brought  us  iu  Christ,  and 
the  righteousness  of  faith  are  obscured.  [These  are  acute  and 
strong  arguments,  all  of  which  they  can  spin  from  the  single 
word  " reward"  whereby  they  obscure  Christ  and  faith.] 

We  are  not  agitating  an  idle  logomachy  concerning  the  term  241 
"  reward."  If  the  adversaries  will  concede  that  we  are  ac- 
counted righteous  by  faith  because  of  Christ,  and  that  good 
works  please  God  because  of  faith,  we  will  not  afterwards  con- 
tend much  concerning  the  term  "reward."  We  confess  that 
eternal  life  is  a  reward,  because  it  is  something  due  on  account 
of  the  promise,  not  on  account  of  our  merits.  For  the  justifi- 
cation has  been  promised,  which  we  have  above  shown  to  be 
properly  a  gift  of  God ;  and  to  this  gift  has  been  added  the 
promise  of  eternal  life,  according  to  Rom.  8  :  30 :  "  Whom  he 
justified,  them  he  also  glorified."     Here  belongs  what  Paul  243 


154       THE  APOLOGY   OF  THE   AUGSBUKG   CONFESSION. 

says  (2  Tim.  t:8):  "  There  is  laid  up  for  me  a  crown  of  right- 
eousness, which  the  Lord,  the  righteous  Judge,  shall  give  rae." 
For  the  crown  Is  due  the  justified  because  of  the  promise.1 
Ami  this  promise  saints  should  know,  not  that  they  may  labor  243 
for  their  own  profit,  for  they  ought  to  labor  for  the  glory  of 
God;  but  in  order  that  they  may  not  despair  in  afflictions, 
they  should  know  God's  will,  that  he  desires  to  aid,  to  deliver, 
lo  save  them.  Although  the  perfect  hear  the  mention  of  pen- 
alties and  rewards  in  one  way,  and  the  weak  hear  it  in  another 
14  q  way;  f°r  ^1C  weak  labor  for  the  sake  of  their  own  ad- 
vantage. And  yet  the  preaching  of  rewards  and  punish-  244 
ments  is  necessary.  In  the  preaching  of  punishments,  the 
wrath  of  God  is  set  forth,  and,  therefore,  this  pertains  to  the 
preaching  of  repentance.  In  the  preaching  of  rewards,  grace 
is  set  forth.  And  just  as  Scripture,  in  the  mention  of  good 
works,  often  embraces  faith  ;  for  it  wishes  righteousness  of  the 
heart  to  be  included  with  the  fruits ;  so  sometimes  it  offers 
grace  together  with  other  rewards,  as  in  Isa.  58  :  8  sq.,  and  fre- 
quently in  other  places  in  the  prophets.  We  also  confess  what  245 
we  have  often  testified,  that,  although  justification  and  eternal 
life  pertain  to  faith,  nevertheless  good  works  merit  other  bod- 
ily and  spiritual  rewards,2  and  degrees  of  rewards,  according  to 
1  Cor.  3:8:  "  Every  man  shall  receive  his  own  reward  ac- 
cording to  his  own  labor."  [For  the  blessed  will  have  re- 
ward; one  higher  than  the  other.  This  difference  merit 
makes,  according  as  it  pleases  God ;  and  is  merit,  because  they 
who  do  these  good  works,  God  has  adopted  as  children  and 
heirs.  For  thus  they  have  merit  which  is  their  own  and  pe- 
culiar; as  one  child,  with  respect  to  another.] 

For  the  righteousness  of  the  Gospel,  which  has  to  do  with 
the  promise  of  grace,  freely  receives  justification  and  quicken- 
ing. But  the  fulfilling  of  the  Law,  which  follows  faith,  has 
to  do  with  the  Law,  in  which  a  reward  is  offered  and  is  due, 
not  freely,  but  according  to  our  works.     But  those  who  merit 

1  Var.  continues :  For  these  gifts  are  arranged  with  reference  to  one  an- 
other, just  as  Augustine  also  says :  "  God  crowns  his  own  gifts  in  us."  But 
Scripture  calls  eternal  life  reward,  not  because  it  is  due  on  account  of 
works,  but  because,  although  it  is  bestowed  for  another  reason,  yet  it 
makes  up  for  afflictions  and  works.  Just  as  -an  inheritance  falls  to  a  sod 
of  a  family  not  on  account  of  his  performance  of  duty  {sua  officio) ;  and  yat 
it  is  a  reward  and  compensation  for  his  performance  of  duty.  Germ, 
illustrates  this  by  an  additional  example. 

8  Var.  (and  Germ.)  adds:  Which  are  rendered  both  in  this  life  and 
after  this  life.  For  God  defers  most  rewards  until  he  glorifies  saints  after 
this  life,  because  he  wishes  them  in  this  life  to  be  exercised  in  mortifying 
the  old  man. 


Ch.  III.,  Art.  VI.     LOVE  AND  FULFILLING  OF  THE  LAW.     155 

this  are  justified  before  they  do  the  Law.  Therefore  (as  Paul 
says,  Col.  1  :  13;  Rom.  8  :  17),  they  have  before  been  trans- 
lated into  the  kingdom  of  God's  Son,  and  been  made  joint- 
heirs  with  Christ.  But  as  often  as  mention  is  made  of  merit,  246 
the  adversaries  immediately  transfer  the  matter  from  other  re- 
vvards  to  justification,  although  the  Gospel  freely  offers  justifi- 
cation on  account  of  Christ's  merits,  and  not  of  our  own ;  and 
the  merits  of  Christ  are  communicated  to  us  by  faith.  But 
works  and  afflictions  merit,  not  justification,  but  other  remu- 
nerations, as  the  reward  is  offered  in  these  passages :  "  He  which 
soweth  sparingly,  shall  reap  also  sparingly  ;  and  he  which  sow- 
eth  bountifully,  shall  reap  also  bountifully "  (2  Cor.  9  :  6). 
Here  clearly  the  measure  of  the  reward  is  connected  with  the 
measure  of  the  work.  "  Honor  thy  father,  and  thy  mother, 
that  thy  days  may  be  long  upon  the  land"  (Ex.  20:12). 
And  here  certainly  the  Law  offers  a  reward  to  work.  Al-  247 
though,  therefore,  the  fulfilling  of  the  Law  merits  a  reward, 
for  a  reward  properly  pertains  to  the  Law ;  yet  we  ought  to 
be  mindful  of  the  Gospel,  which  freely  offers  justification  for 
Christ's  sake.  We  neither  observe  the  Law,  nor  can  observe 
it,  before  we  have  been  reconciled  to  God,  justified  and  regen- 
erated. Neither  would  this  fulfilling  of  the  Law  please  God, 
unless  we  would  be  accepted  on  account  of  faith.  And  be- 
cause men  are  accepted  on  account  of  faith,  for  this  very  rea- 
son the  inchoate  fulfilling  of  the  Law  pleases,  and  has  a  reward 
in  this  life,  and  after  this  life.  Concerning  the  term  "  reward,"  248 
very  many  other  remarks  might  here  be  made,  derived  from 
the  nature  of  the  Law,  which,  as  they  are  too  extensive,  must 
be  explained  in  another  connection.1 

But,  the  adversaries  urge  that  it  is  the  prerogative  of  good  249 
works  to  merit  eternal  life,  because  Paul  says,  Rom.  2:6: 
14.Q    "Who  will  render  to  every  one  according  to  his  works." 
Likewise  v.  10 :  "  Glory,  honor  and  peace  to  every  man 
that  worketh  good."2     John  5:29:  "They  that  have  done 
good,  unto  the  resurrection  of  life."    Matt.  25  :  35  :  "I  was  an 
hungered  and  ye  gave  me  meat,"  etc.     In  these  and  all  similar  250 
passages  in  which  works  are  praised  in  the  Scriptures,  it  is 
necessary  to  understand  not  only  outward  works,  but  also  the 
faith  of  the  heart,  because  Scripture  does  not  speak  of  hypoc- 
risy, but  of  the   righteousness  of  the   heart  with   its  fruits. 
Moreover,  as  often  as  mention   is  made  of  the  Law  and  of  251 
works,  we  must  know  that  Christ  as  Mediator  is  not  to  be  ex- 
cluded.    For  he  is  the  end  of  the  Law,  and  he  himself  says 
(John  15:5):  "  Without  me,  ye  can  do  nothing."     According 

1  Cf.  Apology,  Of  Confession  and  Satisfaction,  I  36  sqq.,  p.  192. 
3  This  passage  is  omitted  in  Germ,  and  Var. 


156        THE  APOLOGY   OF  THE  AUGSBURG   CONFESSION. 

to  this  rule,  we  have  said  above,  that  all  passages  concerning 
works,  can  be  judged.  Wherefore  when  eternal  life  is  granted 
to  works,  it  is  granted  to  those  who  have  been  justified,  be- 
cause no  men  except  justified  men,  who  are  led  by  the  Spirit 
of  Christ,  can  do  good  works;  and  without  faith  and  Christ 
as  Mediator,  good  works  do  not  please,  according  to  Heb.  11 : 
6  :  "  Without  faith,  it  is  impossible  to  please  God."  When  25J 
Paul  says:  "  He  will  render  to  every  one  according  to  his 
works,"  not  only  the  outward  work  ought  to  be  understood, 
but  all  righteousness  or  unrighteousness.  So  :  "  Glory  to  him 
that  worketh  good,"  i.  e.  to  the  righteous.  "  Ye  gave  me 
meat,"  is  cited  as  the  fruit  and  witness  of  the  righteousness  of 
the  heart  and  of  faith,  and,  therefore,  eternal  life  is  rendered 
to  righteousness.  [There  it  must  certainly  be  acknowledged 
that  Christ  means  not  only  the  works,  but  that  he  desires  to 
have  the  heart ;  which  he  wishes  to  esteem  God  aright,  and  to 
believe  correctly  concerning  him,  viz.  it  is  through  mercy  that 
it  is  pleasing  to  God.  Therefore  Christ  teaches  that  everlast- 
ing life  will  be  given  the  righteous,  as  Christ  says :  "  The 
righteous  shall  go  into  everlasting  life."  In  this  way,  Scrip- 253 
ture,  at  the  same  time  with  the  fruits,  embraces  the  righteous- 
ness of  the  heart.  And  it  often  names  the  fruits,  in  order  that 
it  may  be  better  understood  by  the  inexperienced,  and  to  sig- 
nify that  a  new  life  and  regeneration,  and  not  hypocrisy, 
are  required.  But  regeneration  occurs,  by  faith,  in  repent- 
ance. 

No  sane  man  can  judge  otherwise ;  neither  do  we  here  affect  254 
any  idle  subtilty,  so  as  to  separate  the  fruits  from  the  right- 
eousness of  the  heart ;  if  the  adversaries  would  only  have  con- 
ceded that  the  fruits  please  because  of  faith,  and  of  Christ  as 
Mediator,  and  that  by  themselves  they  are  not  worthy  of  grace 
and  of  eternal  life.  For  in  the  doctrine  of  the  adversaries,  we  255 
condemn  this,  that,  in  such  passages  of  Scripture,  understood 
either  in  a  philosophical  or  a  Jewish  manner,  they  abolish  the 
righteousness  of  faith,  and  exclude  Christ  as  Mediator.  From 
these  passages,  they  infer  that  works  merit  grace,  sometimes 
de  congruo,  and  at  other  times  de  condigno,  viz.  when  love  is 
added;  i.  e.  because  they  justify,  and  because  they  are  right- 
eousness, they  are  worthy  of  eternal  life.  This  error  mani- 
festly abolishes  the  righteousness  of  faith,  which  believes  that 
we  have  access  to  God,  for  Christ's  sake,  not  for  the  sake  of 
our  works,  and  that  through  Christ  as  Priest  and  Mediator, 
we  are  led  to  the  Father,  and  have  a  reconciled  Father,  as  has 
been  sufficiently  said  above.  And  this  doctrine  concerning  256 
the  righteousness  of  faith  is  not  to  be  neglected  in  the  Church 
of  Christ ;  because  without  it  the  office  of  Christ  cannot  be 
considered,  and  the  doctrine  of  justification  that  is  left,  is  only 


Ci?   HI,  Art.  VI.    LOVE  AND  FULFILLING  OF  THE  LAW.    lo7 

a  doctrine  of  the  Law.1     But  we  should  retain  the  Gospel, 

and  the  doctrine  concerning  the  promise,  granted  for  Christ's 

sake. 

irQ        We  are  not,  therefore,  on  this  topic  contending  with  257 

the  adversaries  concerning  a  small  matter.  We  are  not 
seeking  out  idle  subtilties,  when  we  find  fault  with  them  for 
teaching  that  we  merit  eternal  life  by  works,  while  that  faith 
is  omitted  which  apprehends  Christ  as  Mediator.  For  of  this  258 
faith,  which  believes  that  for  Christ's  sake  the  Father  is  pro- 
pi  I  ious  to  us.  there  is  not  a  syllable  in  the  scholastics.  Every- 
where they  hold  that  we  are  accepted  and  righteous  because  of 
our  works,  wrought  either  from  reason,  or  certainly  wrought 
by  the  inclination  of  that  love,  concerning  which  they  speak. 

And2  yet  they  have  certain  sayings,  maxims  as  it  were  of  the  259 
old  writers,3  which  they  distort  in  interpreting.     In  the  schools,  260 
the  boast  is  made,  that  good  works  please  on  account  of  grace, 
and  that  confidence  must  be  put  in  God's  grace.     Here  they 
interpret  grace  as  a  habit,  by  which  we  love  God,  as  though 

1  Var.  (and  Germ.)  more  fully:  Wherefore  we  are  compelled  to  rebuke 
the  pharisaic  opinions  of  the  adversaries,  both  in  order  that  we  may  pro- 
claim the  glory  of  Christ,  and  that  we  may  present  to  consciences  firm 
consolations.  For  how  will  conscience  receive  sure  hope  of  salvation, 
since  it  knows  that  in  judgment  its  works  are  unworthy,  unless  it  know 
that  men  are  accounted  righteous  and  are  saved  by  mercy  for  Christ'a 
sake,  and  not  for  the  sake  of  their  fulfilling  of  the  Law  ?  Did  Laurentius 
when  on  the  gridiron  believe  that  by  this  work  he  was  satisfying  God, 
that  he  was  without  sin,  that  he  did  not  need  Christ  as  Mediator,  and  the 
mercy  of  God?  He  did  not  indeed  think  differently  from  the  prophet, 
who  says:  "Enter  not  into  judgment  with  thy  servant;  for  in  thy  sight 
shall  no  man  living  be  justified  "  (Ps.  143  :  2).  Bernard  confesses  that  his 
works  are  not  worthy  of  eternal  life,  when  he  says :  Perdite  vixi.  But  he 
comforts  himself  and  receives  the  hope  of  salvation  from  this,  viz.  that  he 
believes  that  the  remission  of  sins  and  life  eternal  are  granted  him  for 
Christ's  sake  through  mercy  ;  just  as  the  Psalm  (32  :  1)  teaches  :  "  Blessed 
is  he  whose  transgression  is  forgiven,  whose  sin  is  covered."  And  Paul 
says  (Rom.  4:6):  "  David  also  describeth  the  blessedness  of  the  man  to 
whom  God  imputeth  righteousness  without  works."  Paul  says  that  he  is 
blessed  to  whom  righteousness  is  imputed  through  faith  in  Christ,  even 
though  he  have  no  good  works.  By  such  consolations,  consciences  are  to 
be  encouraged  and  confirmed,  because  for  Christ's  sake  through  faith  the 
remission  of  sins,  the  imputation  of  righteousness  and  life  eternal  are 
attained.  But  if  faith  be  in  this  manner  understood  in  passages  concern- 
ing works,  they  are  not  opposed  to  our  doctrine.  And  indeed  it  is  neces- 
sary always  to  add  faith,  so  as  not  to  exclude  Christ  as  Mediator.  But 
good  works  ought  to  follow  faith,  because  faith  without  good  works  if 
hypocrisy.  a  \\  259-279  are  omitted  in  Germ. 

•  Var.  adds :  Agreeing  with  our  belief. 


158       THE  APOLOGY  OF  THE  AUGSBURG   CONFESSION. 

indeed  the  ancients  meant  to  say  that  we  ought  to  trust  in  our 
love,  of  which  we  certainly  experience  how  small  and  how  im- 
pure it  is.  Although  it  is  strange  how  they  bid  us  trust  in 
love,  since  they  teach  us  that  we  are  not  able  to  know  whether 
it  be  present.1  Why  do  they  not  here  set  forth  God's  love  and 
mercy  toward  us?  And  as  often  as  mention  is  made  of  this 
they  ought  to  add  faith.  For  the  promise  of  God's  mercy, 
reconciliation  and  love  towards  us,  n  not  apprehended  unless 
by  faith.  With  this  view,  they  would  be  right  in  saying  that 
we  ought  to  trust  in  grace,  that  good  works  please  because  of 
grace,  when  faith  apprehends  grace.  In  the  schools,  the  boast  261 
is  also  made  that  our  good  works  avail  by  virtue  of  Christ's 
passion.2  Well  said !  But  why  add  nothing  concerning 
faith?  For  Christ  is  "a  propitiation,"  as  Paul  (Rom.  3: 
25)  says,  "through  faith."  When  timid  consciences  are  com- 
forted, and  are  convinced  that  our  sins  have  been  blotted  out 
by  the  death  of  Christ,  and  that  God  has  been  reconciled  to 
us  on  account  of  Christ's  suffering,  then  indeed  the  suffering 
of  Christ  profits  us.  If  the  doctrine  concerning  faith  be 
omitted,  it  is  said  in  vain  that  works  avail  by  virtue  of 
Christ's  passion. 

And  very  many  other  passages  they  corrupt  in  the  schools,  262 
because  they  do  not  teach  the  righteousness  of  faith,  and  be- 
cause they  understand  by  faith  merely  a  knowledge  of  history 
or  of  dogmas,  and  do  not  understand  by  it  that  virtue  which 
apprehends  the  promise  of  grace  and  of  righteousness,  and 
which  quickens  hearts  in  the  terrors  of  sin  and  of  death. 
When  Paul  says  (Rom.  10  :  10) :  "With  the  heart,  man  be- 263 
lieveth  unto  righteousness ;  and  with  the  mouth  confession  is 
made  unto  salvation,"  we  think  that  the  adversaries  acknow- 
ledge here  that  confession  justifies  or  saves,  not  ex  opere  operato, 
but  only  on  account  of  the  faith  of  the  heart.  And  Paul  thus 
says  that  confession  saves,  in  order  to  show  what  sort  of  faith 
obtains  eternal  life;  namely,  that  which  is  firm  and  active. 
That  faith,  however,  which  does  not  manifest  itself  in  confes-  264 
sion,  is  not  firm.  Thus  other  good  works  please  on  account 
of  faith  ;  as  also  the  prayers  of  the  Church  ask  that  all  things 
may  be  accepted  for  Christ's  sake.  They  likewise  ask  all 
things  for  Christ's  sake.  For  it  is  manifest  that  at  the  close 
of  prayers,  this  clause  is  always  added:  "Through  Christ  our 
Lord."3  Accordingly  we  conclude  that  we  are  justified  before  265 
God,  are  reconciled  to  God  and  regenerated  by  faith,  which  in 
repentance  apprehends  the  promise  of  grace,  and  truly  quickens 


1  Cf.  Cone.  Trident.,  Sess.  vi.,  cap.  ?'. 

*  Cf.  Confutation,  Pt.  I.,  Art.  xx. 

'  Var. :  Through  our  Lord  Jesus  Christ. 


Ch.  III.,  Art.  VI.    LOVE  AND  FULFILLING  OF  THE  LAW.    159 

the  terrified  mind,  and  is  convinced  that  for  Christ's  sake  God 
«t-i  is  reconciled  and  propitious  to  us.  And  through  this 
"  faith,"  says  Peter  (1  Ep.  1  :  5),  "  we  are  kept  unto  sal- 
vation, ready  to  be  revealed."  The  knowledge  of  this  faith  is  266 
necessary  to  Christians,  and  brings  the  most  abundant  consola- 
tion in  all  afflictions,  and  displays  to  us  the  office  of  Christ, 
because  those  who  deny  that  men  are  justified  by  faith,  and 
deny  that  Christ  is  Mediator  and  Propitiator,  deny  the  prom- 
ise of  grace,  and  the  Gospel.  They  teach  only  the  doctrine 
either  of  reason  or  of  the  Law  concerning  justification.  We1 267 
have  shown  the  origin  of  this  case,  so  far  as  can  here  be  done, 
and  have  explained  those  things  to  which  the  adversaries  ob- 
ject. Good  men  indeed,  will  easily  judge  these  things,  if  they 
will  think,  as  often  as  a  passage  concerning  love  or  works  is 
cited,  that  the  Law  cannot  be  observed  without  Christ,  and 
that  we  cannot  be  justified  from  the  Law,  but  from  the  Gospel ; 
that  is,  from  the  promise  of  the  grace  promised  in  Christ.  And  268 
we  hope  that  this  discussion,  although  brief,  will  be  profitable 
to  good  men  for  strengthening  faith,  and  teaching  and  com- 
forting conscience.  For  we  know  that  those  things  which  we 
have  said  are  in  harmony  with  the  prophetic  and  apostolic 
Scriptures,  with  the  holy  Fathers,  Ambrose,  Augustine,  and 
very  many  others,  and  with  the  whole  Church  of  Christ, 
which  certainly  confesses  that  Christ  is  Propitiator  and  Jus- 
tifier. 

Nor  are  we  immediately  to  judge  that  the  Roman  Church  269 
agrees  with  everything  that  the  pope  or  cardinals  or  bishops 
or  some  of  the  theologians  or  monks  approve.2  For  it  is  man- 
ifest that  to  most  of  the  pontiffs  their  own  authority  causes 
more  care  than  does  the  Gospel  of  Christ.  And  it  has  been 
ascertained  that  most  of  them  are  openly  Epicureans.  It  is 
evident  that  theologians  have  mingled  with  Christian  doctrine 
more  of  philosophy  than  was  sufficient.  Nor  ought  their  in-  27c 
fluence  to  appear  so  great,  that  it  will  never  be  lawful  to  dis- 
sent from  their  disputations,  while  at  the  same  time  many 
manifest  errors  are  found  among  them,  such  as  that  we  are 
able  from  purely  natural  powers  to  love  God  above  all  things.3 
This  dogma,  although  it  is  manifestly  false,  has  produced 
many  other  errors.  For  the  Scriptures,  the  holy  Fathers  and  271 
the  judgments  of  all  the  godly  everywhere  make  reply.  There- 
fore, even  though  bishops  or  some  theologians  or  monks  have 


1  In  Ed.  Var.  §g  267-279  are  very  brief. 

1  Melanch.  distinguished  the  Roman  Church  from  the  Papal  See.  CI 
Aug.  Conf.,  Introduction. 

*  This  Duns  Scotus  first  taught  in  Libr.  iv.  sentent.  I.  iii.  dist.  27,  qu.  1 
Cf.  Aug.  Conf.,  Art.  xviii.  \  viii.,  Apology,  Art.  ii.  \  8  sqq. 


160        THE  APOLOGY  OF  THE  AUGSJ3UKO   CONFESSION. 

taught  us  to  seek  remission  of  sins,  grace  and  righteousness, 
through  our  own  works,  and  new  forms  of  worship,  which 
have  obscured  the  office  of  Christ,  and  have  made  out  of 
Christ  not  a  Propitiator  and  Justifier,  hut  only  a  Legislator; 
nevertheless,  the  knowledge  of  Christ  has  always  remained 
with  some  godly  persons.  Scripture,  moreover,  has  predicted  27a 
that  the  righteousness  of  faith  would  be  obscured  in  this  way 
hv  human  traditions  and  the  doctrine  of  works.  Just  as  Paul 
-hen  complains  (cf.  Gal.  4  :  9  ;  5  :  7  ;  Col.  2  :  8,  16  sq.  j  1  Tim. 
I  :  2  sq.,  etc.)  that  there  were  at  that  time  those  who,  instead 
of  the  righteousness  of  faith,  taught  that  men  were  reconciled 
to  God,  and  justified,  by  their  own  works  and  own  acts  of 
worship,  and  not  by  faith  for  Christ's  sake ;  because  men  judge 
by  nature  that  God  ought  to  be  appeased  by  works.  Nor  does  273 
nason  see  a  righteousness  other  than  the  righteousness  of  the 
Law,  understood  in  a  juridical  sense.  Accordingly  there  have 
always  existed  in  the  world  some  who  have  taught  this  carnal 
righteousness  alone  to  the  exclusion  of  the  righteousness  of 
faith  ;  and  such  teachers  will  also  always  exist.  The  same  hap- 
pened among  the  people  of  Israel.  The  greater  part  of  the  274 
people  thought  that  they  merited  remission  of  sins  by  their 
works;  they  accumulated  sacrifices  and  acts  of  worship.  On 
the  contrary,  the  prophets,  in  condemnation  of  this  opinion, 
taught  the  righteousness  of  faith.  And  the  occurrences  among 
the  people  of  Israel  are  illustrations  of  those  things  which  were 
to  occur  in  the  Church.  Therefore,  let  the  multitude  of  the  ad-  275 
versaries,  who  condemn  our  doctrine,  not  disturb  godly  minds. 
For  their  spirit  can  easily  be  judged,  because  in  some  articles 
they  have  condemned  truth  that  is  so  clear  and  manifest,  that 
their  godlessness  appears  openly.  For  the  bull  of  Leo  X.1  con-  276 
demned  a  very  necessary  article,  which  all  Christians  should 
hold  and  believe,  viz.  that  "  We  ought  to  trust  that  we  have 
been  absolved  not  because  of  our  contrition,  but  because  of 
Christ's  Word  (Matt.  16  :  19) :  '  Whatsoever  thou  shalt  bind,'" 
etc.  Aud  now  in  this  assembly,  the  authors  of  the  Confuta-  277 
tion  have  condemned  in  clear  words 2  this,  viz.  that  we  have 
said  that  faith  is  a  part  of  repentance,  by  which  we  obtain  re- 
mission of  sins,  and  overcome  the  terrors  of  sin,  and  con- 
science is  rendered  pacified.  Who,  however,  does  not  see  that 
this  article,  that  by  faith  we  obtain  the  remission  of  sins,  is 
most  true,  most  certain  and  especially  necessary  to  all  Chris- 
tians ?  Who  to  all  posterity,  hearing  that  such  a  doctrine  has 
been  condemned,  will  judge  that  the  authors  of  this  condem- 
nation had  any  knowledge  of  Christ? 

1  The  bull  Exsurqe  Domini,  June  15th,  1520. 
*  See  Confutation,  Purt  I ,  Art.  xii. 


Ch.  IV.,  Arts.  VII.  and  VIII.    THE  CHUfiCH.  161 

And  concerning  their  spirit,  a  conjecture  can  be  made  from  278 
the  unheard-of  cruelty,  which  it  is  evident  that  they  have 
hitherto  exercised  towards  most  good  men.  And  in  this  as- 
sembly we  have  heard  that  a  reverend  father,  when  opinions 
concerning  our  Confession  were  expressed,  said  in  the  senate 
of  the  Empire,  that  no  plan  seemed  to  him  better  than  to 
make  a  reply  written  in  blood  to  the  Confession  which  we 
had  presented  written  in  ink.  What  more  cruel  would  Pha- 
laris  say?  Therefore  some  princes  also  have  judged  this  ex- 
pression unworthy  to  be  treated  of,  in  such  an  assembly. 
Wherefore  although  the  adversaries  claim  for  themselves  the  279 
name  of  the  Church,  nevertheless  we  know  that  the  Church 
of  Christ  is  with  those  who  teach  the  Gospel  of  Christ,  not 
with  those  who  defend  wicked  opinions  contrary  to  the  Gospel, 
as  the  Lord  says  (John  10  :  27)  :  "  My  sheep  hear  my  voice." 
,ro  And  Augustine  says,  "The  question  is,  Where  is  the 
Church?  What,  therefore,  are  we  to  do?  Are  we  to 
seek  it  in  our  own  words,  or  in  the  words  of  its  Head,  our 
Lord  Jesus  Christ  ?  I  think  that  we  ought  to  seek  it  in  the 
words  of  him,  who  is  truth,  and  who  knows  his  own  body 
best."  Hence  the  judgments  of  our  adversaries  will  not  dis- 
turb us,  since  they  defend  human  opinions  contrary  to  the 
Gospel,  contrary  to  the  authority  of  the  holy  Fathers,  who 
have  written  in  the  Church,  and  contrary  to  the  testimonies 
of  godly  minds. 

CHAPTER  IV. 
Articles  VII.  and  VIII. 

Of  the  Church. 

The  seventh  article  of  our  Confession,  in  which  we  said  that  1 
"the  Church   is  the  congregation   of  saints,"  they  have  con- 
demned ;  and  have  added  a  long  disquisition,  that  the  wicked 
ought  not  to  be  separated  from  the  Church,  since  John  has  com- 
pared the  Church  to  a  threshing-floor,  on   which  wheat  and 
chaff  are  heaped  together  (Matt.  3:12),  and  Christ  has  com- 
pared it  to  a  net  in  which  there  are  both  good  and  bad  fishes 
(13  :  47).     What  they  say  is  indeed  true,  viz.  that  there  is  no  2 
remedy  against  the  attacks  of  the  slanderer.     Nothing  can  be 
spoken  with  such  care  that  it  can  avoid  detraction.     For  this  3 
reason,  we  have  added  the  eighth  article,  lost  any  one  may  think 
that  we  separate  the  wicked  and  hypocrites  from  the  outward 

Parallel  Passages.— Chap.  IV.  Art.  VII.    Apostles'  Creed,  3;  Nicenc 
Creed,  8  ;  Augsburg  Confession,  Arts.  vii.  and  xv. ;  Sraalcald  Articles,  Art.  xii.; 
Small  Catechism,  Art.  iii.  of  Creed  ;  Large  Catechism,  do. ;  Formula  of  Concord 
Sol.  Decl.,  x.  I  19;  xii.  \  5. 
21 


162         THE   APOLOGY  OF  THE  AUGSBURG   CONFESSION 

fellowship  of  the  Church,  or  that  we  deny  efficacy  to  the  sue 
raments  when  they  are  administered  by  hypocrites  or  wicked 
men.  Therefore  there  is  no  need  here  of  a  long  defence 
against  this  slander.  The  eighth  article  is  sufficient  to  excul- 
pate us.  For  we  grant  that  in  this  life  hypocrites  and  wicked 
men  have  horn  mingled  with  the  Church,  and  that  they  are 
members  of  tire  Church  according  to  the  outward  fellowship  of 
the  signs  of  the  Church,  i.  e.  of  Word,  profession  and  sacraments. 
especially  if  they  have  not  been  excommunicated.  Neither  are 
the  sacraments  without  efficacy  for  the  reason  that  they  are  ad- 
ministered by  wicked  men;  yea  we  can  even  be  right  in  using 
the  sacraments,  which  are  administered  by  wicked  men.  For 4 
Paul  also  predicts  (2  Thess.  2  :  4)  that  Antichrist  will  sit  in  the 
temple  of  God,  i.  e.  he  will  rule  and  bear  office  in  the  Church. 
But  the  Church  is  not  only  the  fellowship  of  outward  objects  5 
and  rites,  as  other  governments,  but  it  is  in  principle  a  fellow- 
ship of  faith  and  the  Holy  Ghost  in  hearts.  [The  Christian 
Church  consists  not  alone  in  fellowship  of  outward  signs,  but 
it  consists  especially  in  inward  communion  of  eternal  blessings 
in  the  heart,  as  of  the  Holy  Ghost,  of  faith,  of  the  fear  and 
love  of  God]  ;  which  fellowship  nevertheless  has  outward  marks 
so  that  it  can  be  recognized,  viz.  the  pure  doctrine  of  the  Gos- 
pel, and  the  administration  of  the  sacraments  in  accordance 
with  the  Gospel  of  Christ.  [Namely,  where  God's  Word  is 
pure,  and  the  sacraments  are  administered  in  conformity  with 
the  same,  there  certainly  is  the  Church,  and  there  are  Chris- 
tians.] And  this  Church  alone  is  called  the  body  of  Christ ; 
because  Christ  renews,  [Christ  is  its  Head  and]  sanctifies  and 
governs  it  by  his  Spirit,  as  Paul  testifies  (Eph.  1  :  22  sq.),  when 
he  says  :  "  And  gave  him  to  be  the  head  over  all  things  to  the 
Church,  which  is  his  body,  the  fulness  of  him  that  filleth  all 
in  all."  Wherefore  those  in  whom  Christ  does  not  act  [through  6 
his  Spirit]  are  not  the  members  of  Christ.  This  too  the  ad- 
versaries acknowledge,  viz.  that  the  wicked  are  dead  members 
of  the  Church.  Therefore  we  wonder  why  they  find  fault 
with  our  description  [our  conclusion  concerning  the  Church! 
jr o    which  speaks  of  living  members.     Neither  have  we  said  7 

anything  new.  Paul  has  defined  the  Church  precisely  in 
the  same  way  (Eph.  5  :  25  sq.),  that  it  should  be  cleansed  in 
order  to  be  holy.  And  he  adds  the  outward  marks,  the  Word 
and  sacraments.  For  he  thus  says  :  "  Christ  also  loved  the 
Church,  and  gave  himself  for  it,  that  he  might  sanctify  and 
cleanse  it  with  the  washing  of  water  by  the  Word,  that  he 
might  present  it  to  himself,  a  glorious  Church,  not  having  spot 
or  wrinkle  or  any  such  thing,  but  that  it  should  be  holy  and 
without  blemish/'  In  the  Confession  we  have  presented  this 
sentence  almost  in  the  verv  words.     Thus  also  the  Chureh  is 


Ch.  IV.,  Arts.  VII.  and  VIII.    TI1F  CHURCH.  163 

defined  by  the  article  in  the  Creed,  which  teaches  us  to  believe 
that  there  is  "  a  Holy  Catholic  Church."  The  wicked  indeed  8 
are  not  a  holy  Church.  And  that  which  follows,  viz.  "the 
communion  of  saints,"  seems  to  be  added,  in  order  to  explain 
what  the  Church  signifies,  viz.  the  congregation  of  saints,  who 
have  with  each  other  the  fellowship  of  the  same  Gospel  or  doc- 
trine [who  confess  one  Gospel,  have  the  same  knowledge  of 
Christ]  and  of  the  same  Holy  Ghost,  who  renews,  sanctifies  and 
governs  their  hearts. 

And  this  article  has  been  presented  for  a  necessary  reason.  9 
[The  article  of  the  Catholic  or  Universal  Church,  which  is 
gathered  together  from  every  nation  under  the  sun,  is  very  com- 
forting and  highly  necessary.]  We  see  the  infinite  dangers 
which  threaten  the  destruction  of  the  Church.  In  the  Church 
itself,  infinite  is  the  multitude  of  the  wicked  who  oppress  it. 
Therefore,  in  order  that  we  may  not  despair,  but  may  know 
that  the  Church  will  nevertheless  remain  [until  the  end  of  the 
world],  likewise  that  we  may  know  that  however  great  the  mul- 
titude of  the  wicked  is,  yet  the  Church  [which  is  Christ's 
bride]  exists,  and  that  Christ  affords  those  gifts  which  he  has 
promised  to  the  Church,  to  forgive  sins,  to  hear  prayer,  to  give 
the  Holy  Ghost ;  this  article  in  the  Creed  presents  us  these  con- 
solations. And  it  says  Catholic  Church,  in  order  that  we  may  it 
not  understand  the  Church  to  be  an  outward  government  of 
certain  nations  [that  the  Church  is  like  any  other  external 
polity,  bound  to  this  or  that  land,  kingdom  or  nation,  as  the 
Pope  of  Rome  will  say],  but  rather  men  scattered  throughout 
the  whole  world  [here  and  there  in  the  world  from  the  rising 
to  the  setting  of  the  sun],  who  agree  concerning  the  Gospel, 
and  have  the  same  Christ,  the  same  Holy  Ghost,  and  the  same 
sacraments,  or  have  human  traditions  that  are  the  same  or  dis- 
similar. And  the  gloss  upon  the  Decrees l  says  that "  the  Church  1 1 
in  its  wide  sense  embraces  good  and  evil ;"  likewise  that  the 
wicked  are  in  the  Church  only  in  name,  not  in  fact;  but  that 
the  good  are  in  the  Church  both  in  fact  and  in  name.  And  to 
this  effect,  there  are  many  passages  in  the  Fathers.  For  Jerome 
says,  "  The  sinner,  therefore,  who  has  been  stained  by  any  im- 
purity, cannot  be  called  a  member  of  the  Church  of  Christ, 
neither  can  he  be  said  to  be  subject  to  Christ." 
jr*         Although,  therefore,  hypocrites  and   wicked    men  are  12 

members  of  the  true  Church  according  to  outward  rites, 
yet  when  the  Church  is  defined,  it  is  necessary  to  define  that 
which  is  the  living  body  of  Christ,  and  likewise  is  in  name  and 
in  fact  the  Church  [which  is  called  the  body  of  Christ,  and  has 
fellowship  not  alone  in  outward  signs,  but  has  gifts  in  the  heart, 

1  Decrees  of  Gratian,  Part  IT..  (Jons.  33,  ques.  3,  dist.  1,  c.  70. 


164       THE  APOLOGY  OF  THE   AUGSBURG   CONFESSION. 

viz.  the  Holy  Ghost  and  faith].  And  for  this  there  are  many  13 
reasons.  For  it  is  necessary  to  understand  what  it  is  that 
principally  makes  us  members  and  living  members  of  the 
Church.  If  we  will  define  (lie  Church  only  as  an  outward 
polity  of  the  good  and  wicked,  men  will  not  understand  that, 
the  kingdom  of  Christ  is  righteousness  of  heart  and  the  gift 
of  the  Holy  Ghost  [that  the  kingdom  of  Christ  is  spiritual,  as 
nevertheless  it  is ;  that  therein  Christ  inwardly  rules,  strength- 
ens and  comforts  hearts,  and  imparts  the  Holy  Ghost  and  vari- 
ous spiritual  gifts],  but  they  will  judge  that  it  is  only  the  out- 
ward observance  of  certain  forms  of  worship,  and  rites.  Like-  14 
wise  what  difference  will  there  be  between  the  people  of  the 
Law,  and  the  Church,  if  the  Church  be  an  outward  polity? 
But  Paul1  distinguishes  the  Chuich  from  the  people  of  the 
Law,  thus,  that  the  Church  is  a  spiritual  people,  i.  e.  that  it  has 
been  distinguished  from  the  heathen  not  by  civil  rites  [not  only 
in  the  polity  and  civil  affairs],  but  that  it  is  the  true  people  of 
God,  regenerated  by  the  Holy  Ghost.  Among  the  people  of 
the  Law,  the  carnal  seed  [all  those  who  by  nature  were  born 
Jews,  and  Abraham's  seed]  had,  in  addition  to  the  promise  con- 
cerning Christ,  promises  also  of  corporeal  things,  of  govern- 
ment, etc.  And  for  these  reasons  even  the  wicked  among  them 
were  said  to  be  the  people  of  God,  because  God  had  separated 
this  carnal  seed  from  other  nations  by  certain  outward  ordi- 
nances and  promises;  and,  yet,  these  wicked  persons  did  not 
please  God.  But  the  Gospel  [which  is  preached  in  the  Church]  1 5 
brings  not  merely  the  shadow  of  eternal  things,  but  the  eternal 
things  themselves,2  the  Holy  Ghost  and  righteousness,  by  which 
we  are  righteous  before  God.  [But  every  true  Christian  is  even 
here  upon  earth,  partaker  of  eternal  blessings,  even  of  eternal 
comfort,  of  eternal  life,  and  of  the  Holy  Ghost,  and  of  right- 
eousness which  is  from  God,  until  he  will  be  completely  saved 
in  the  world  to  come.] 

Therefore,  only  those  are  the  people,  according  to  the  Gos-  1 
pel,  who  receive  this  promise  of  the  Spirit.  Besides  the  Church 
is  the  kingdom  of  Christ,  distinguished  from  the  kingdom  of 
the  devil.  It  is  certain,  however,  that  the  wicked  are  in  the 
iRt;  power  of  the  devil,  and  members  of  the  kingdom  of  the 
devil,  as  Paul  teaches,  Eph.  2 : 2,  when  he  says  that  the 
devil  "now  worketh  in  the  children  of  disobedience."  And 
Christ  says  to  the  Pharisees,  who  certainly  had  outward  fellow- 
ship with  the  Church,  i.  e.  with  the  saints  among  the  people  of 
the  Law ;  for  they  held  office,  sacrificed  and  taught :  "  Ye  are 
of  your  father,  the  devil "  (John  8  :  44).     Therefore,  the  Church 


1  Rom.  2  :  28,  sqq. ;  Gal.  6  :  15. 
■  Col.  2 :  17 :  Heb.  8 : 5. 


Ch.  IV.,  Arts.  VII.  and  VIII.    THE  CHUKCH.  165 

which  is  truly  the  kingdom  of  Christ  is  properly  the  congrega- 
tion of  saints.  For  the  wicked  are  ruled  by  the  devil,  and  are 
captives  of  the  devil ;  they  are  not  ruled  by  the  Spirit  of 
Christ. 

But  what  need  is  there  of  words  in  a  manifest  matter  ?  If  17 
the  Church,  which  is  truly  the  kingdom  of  Christ,  is  dis- 
tinguished from  the  kingdom  of  the  devil,  it  is  necessary  that 
the  wicked,  since  they  are  in  the  kingdom  of  the  devil,  are  not 
the  Church ;  although  in  this  life,  because  the  kingdom  of 
Christ  has  not  yet  been  revealed,  they  are  mingled  with  the 
Church,  and  hold  offices  in  the  Church.  Neither  are  the  18 
wicked  the  kingdom  of  Christ,  for  the  reason,  that  the  revela- 
tion has  not  yet  beer  made.  That  which  he  quickens  by  his 
Spirit  is  always  the  kingdom  of  Christ,  whether  it  be  revealed 
or  be  covered  by  the  cross.  Just  as  he  who  has  now  been 
glorified,  is  the  same  Christ  who  was  before  afflicted.  And  19 
with  this  the  parables  of  Christ  clearly  agree,  who  says  (Matt. 
13  :  38)  that  "the  good  seed  are  the  children  of  the  kingdom  ; 
but  the  tares  are  the  children  of  the  wicked  one."  "  The  field," 
he  says,  "  is  the  world,"  not  the  Church.  Thus  John  speaks 
concerning  the  whole  race  of  the  Jews,  and  says  that  it  will 
come  to  pass  that  the  true  Church  will  be  separated  from  that 
people.  Therefore,  this  passage  is  more  against  the  adversaries 
than  in  favor  of  them,  because  it  shows  that  the  true  and  spirit- 
ual people  is  to  be  separated  from  the  carnal  people.  Christ 
also  speaks  of  the  outward  appearance  of  the  Church,  when  he 
says  (Matt.  13  :  47) :  "  The  kingdom  of  heaven  is  like  unto  a 
net,"  likewise  "  to  ten  virgins,"  and  he  teaches  that  the  Church 
has  been  covered  by  a  multitude  of  evils,  in  order  that  this 
stumbling-block  may  not  offend  the  pious ;  likewise,  in  order 
that  we  may  know  that  the  Word  and  sacraments  are  efficacious 
even  when  administered  by  the  wicked.  And  meanwhile  he 
teaches  that  these  godless  men,  although  they  have  the  fellow- 
ship of  outward  signs,  are  nevertheless  not  the  true  kingdom 
of  Christ,  and  members  of  Christ.  They  are  members  of  the 
kingdom  of  the  devil.  Neither  indeed  are  we  dreaming  of  a  2c 
Platonic  state,  as  some  wickedly  charge,  but  we  say  that  this 
Cliurch  exists,  viz.  the  truly  believing  and  righteous  men  scattered 
throughout  the  whole  world.  [We  are  speaking  not  of  an  im- 
aginary Church,  which  is  to  be  found  nowhere;  but  we  say 
and  know  certainly  that  this  Church,  wherein  saints  live,  is 
and  abides  truly  upon  earth;  namely,  that  some  of  God's  chil- 
dren are  here  and  there  in  all  the  world,  in  various  kingdoms, 
islands,  lands  and  cities,  from  the  rising  of  the  sun  to  its 
setting,  who  have  truly  learned  to  know  Christ  and  his  Gos- 
pel.] And  we  add  the  marks :  "  the  pure  doctrine  of  the  Gos- 
pel [the  office  of  the  ministry  or  Gospel],  and  the  sacraments." 


166         THE   APOLOGY   OF  THE  AUGSBUKG  CONFESSION. 

And  this  Church  is  properly  the  pillar  of  the  truth  (1  Tim.  3  : 
15).  For  it  retains  the  pure  Gospel,  and,  as  Paul  says  (1  Cor. 
3:12),  "the  foundation,"  i.e.  the  true  knowledge  of  Christ 
and  faith.  Although  among  these  [in  the  body  which  is  built 
upon  the  true  foundation,  i.  e.  upon  Christ  and  faith],  there  are 
also  many  weak  persons,  who  upon  the  foundation  build  stub- 
ble that  will  perish,  i.  e.  certain  unprofitable  opinions  [some 
human  thoughts  and  opinions],  which  nevertheless,  because 
,rn    they  do  not  overthrow  the  foundation,  are  both  forgiven 

them,  and  also  corrected.  And  the  writings  of  the  holy  25 
Fathers  testify  that  sometimes  even  they  built  stubble  upon  the 
foundation,  but  that  this  did  not  overthrow  their  faith.  But 
most  of  those  errors  which  our  adversaries  defend,  overthrow 
faith  ;  as  their  condemnation  of  the  article  concerning  the  re- 
mission of  sins,  in  which  we  say  that  the  remission  of  sins  is 
received  by  faith.  Likewise  manifest  and  pernicious  is  the 
error,  in  that  the  adversaries  teach  that  men  merit  the  remis- 
sion of  sins  by  love  to  God,  prior  to  grace.  For  this  also  is  to 
remove  "the  foundation,"  i.e.  Christ.  Likewise  what  need 
will  there  be  of  faith,  if  the  sacraments  justify  ex  opere  operato, 
without  a  good  disposition  on  the  part  of  the  one  using  them  ? 
But  just  as  the  Church  has  the  promise  that  it  will  always  22 
have  the  Holy  Ghost,  so  it  has  also  the  threatenings  that  there 
will  be  wicked  teachers  and  wolves.  The  Church  properly  so 
called  is  that  which  has  the  Holy  Ghost.  Although  wolves 
and  wicked  teachers  go  about  in  the  Church,  yet  they  are  not 
properly  the  kingdom  of  Christ.  Just  as  Lyra  also  testifies, 
when  he  says :  "  The  Church  does  not  consist  of  men,  with 
respect  to  power,  or  ecclesiastical  or  secular  dignity,  because 
many  princes,  and  archbishops,  and  others  of  lower  rank,  have 
apostatized  from  the  faith.  Therefore,  the  Church  consists  of 
those  persons  in  whom  there  is  a  true  knowledge  and  confes- 
sion of  faith  and  truth."  What  else  have  we  said  in  our  Con- 
fession than  wrhat  Lyra  here  says  ? 

But  the  adversaries  perhaps  require  that  the  Church  be  thus  21 
defined,  viz.  that  it  is  the  supreme  outward  monarchy  of  the 
-r-    whole  world,  in  which  the  Roman  pontiff  necessarily  has 

the  absolute  power  (which  no  one  is  permitted  to  dispute 
or  censure)  to  frame  articles  of  faith,  to  abolish,  according  to 
his  pleasure,  the  Scriptures  [to  pervert  and  interpret  them  con- 
trary to  all  divine  law,  contrary  to  his  own  decretals,  contrary 
to  all  imperial  rights,  as  often,  to  as  great  an  extent,  and  when- 
ever it  pleases  him ;  to  sell  indulgences  and  dispensations  for 
money],  to  appoint  rites  of  worship  and  sacrifices;  likewise  to 
frame  such  laws  as  he  may  wish,  and  to  dispense  and  exempt 
from  whatever  laws,  divine,  canonical  or  civil,  which  he  may 
wish;  and  that  from  him  the  Emperor  and  all  kings  receive, 


Ch.  IV.,  Arts.  VII.  and  VIII.    THE  CHURCH.  167 

according  to  the  command  of  Christ,  the  power  and  light  to 
hold  their  kingdoms.  For  as  the  Father  has  subdued  all  things 
beneath  him,  this  right  should  be  understood  as  transferred  to 
the  Pope ;  therefore  the  Pope  must  necessarily  be  lord  of  the 
whole  world,  of  all  the  kingdoms  of  the  world,  of  all  things 
private  and  public,  and  must  have  absolute  power  in  temporal 
and  spiritual  things,  and  both  swords,  the  spiritual  and  temporal. 
Besides  this  definition,  not  of  the  Church  of  Christ,  but  of  the  24 
papal  kingdom,  has  as  its  authors  not  only  the  canonists,  but 
also  Daniel  11  :  36  sqq.  [Daniel,  the  prophet,  represents  Anti- 
christ in  this  way.] 

But  if  we  would  define  the  Church,  in  this  way,  we  would  25 
perhaps  have  fairer  judges.  For  there  are  many  things  extant 
written  extravagantly  and  wickedly  concerning  the  power  of 
the  Pope  of  Pome,  on  account  of  which  no  one  has  ever  been 
arraigned.  We  alone  are  blamed,  because  we  proclaim  the 
beneficence  of  Christ,  that  by  faith  in  Christ  we  obtain  remis- 
sion of  sins,  and  not  by  [hypocrisy  or]  rites  of  worship  devised 
by  the  Pope.  Moreover,  Christ,  the  prophets  and  apostles  de-  26 
fine  the  Church  of  Christ  far  otherwise  than  as  the  papal  king- 
dom. Neither  must  Ave  transfer  to  the  priests  what  belongs  to  27 
the  true  Church,  viz.  that  they  are  pillars  of  the  truth,  that 
they  do  not  err.  For  how  many  of  them  care  for  the  Gospel, 
or  judge  that  it  is  worth  being  read  ?  Many  even  publicly 
ridicule  all  religions,  or,  if  they  approve  any,  they  approve 
those  which  are  in  harmony  with  human  reason,  and  regard 
the  rest  fabulous  and  like  the  tragedies  of  the  poets.  Where-  28 
fore  we  hold,  according  to  the  Scriptures,  that  the  Church  prop- 
erly so  called,  is  the  congregation  of  saints  [of  those  here  and 
there  in  the  world],  who  truly  believe  the  Gospel  of  Christ, 
and  have  the  Holy  Ghost.  And  yet  we  confess  that,  in  this 
life,  many  hypocrites  and  wicked  men,  mingled  with  these, 
have  the  fellowship  of  outward  signs,  who  are  members  of  the 
Church  according  to  this  fellowship  of  outward  signs,  and  ac- 
cordingly bear  offices  in  the  Church  [preach,  administer  the 
sacraments,  and  bear  the  title  and  name  of  Christians].  Neither 
does  the  fact  that  the  sacraments  are  administered  by  the  un- 
TiR  worthy,  detract  from  their  efficacy,  because,  on  account  of 
the  call  of  the  Church,  they  represent  the  person  of  Christ, 
and  do  not  represent  their  own  persons,  as  Christ  testifies  (Luke 
10:  16):  "He  that  heareth  you,  heareth  me"  [Thus  even  Ju- 
das was  sent  to  preach].  When  they  offer  the  Word  of  God, 
when  they  offer  the  sacraments,  they  offer  them  in  the  stead 
and  place  of  Christ.  The  Word  of  Christ  teaches  this,  in 
order  that  we  may  not  be  offended  by  the  unworthiness  of  the 
ministers. 

But  concerning  this  matter,  we  have  spoken  with  sufficient^ 


168        THE  APOLOGY  OF  THE  AUGSBURG   CONFESSION. 

clearness  in  the  Confession,1  that  we  condemn  the  Donatio 
and  Wickliffites,  who  thought  that  men  sinned  when  they  re- 
ceived the  sacraments  from  the  unworthy  in  the  Church.  Tnese 
things  seem,  for  the  present,  to  be  sufficient  for  the  defence  of 
the  description  of  the  Church  which  we  have  presented. 
Neither  do  we  see  how,  when  the  Church  properly  so  called  is 
named  "the  body  of  Christ,"  it  should  be  described  otherwise 
than  we  have  described  it.  For  it  is  evident  that  the  wicked 
belong  to  the  kingdom  and  body  of  the  devil,  who  impels  and 
holds  captive  the  wicked.  These  things  are  clearer  than  the 
light  of  noonday,  which,  if  the  adversaries  still  continue  to 
pervert,  we  will  not  hesitate  to  reply  at  gieater  length. 

The  adversaries  condemn  also  the  part  of  the  seventh  article  ^. 
in  which  we  said  that  "  to  the  unity  of  the  Church,  it  is  suffi- 
cient to  agree  concerning  the  doctrine  of  the  Gospel,  and  the 
administration  of  the  sacraments ;  nor  is  it  necessary  that  hu- 
man traditions,  rites,  or  ceremonies  instituted  by  men  should  be 
alike  everywhere."  Here  they  distinguish  between  "  uni- 
versal" and  "particular"  rites,  and  approve  our  article,  if  it 
be  understood  concerning  pairicular  rites;  they  do  not  receive 
it  concerning  universal  ritts.  We  do  not  sufficiently  under- 31 
stand  what  the  adversaries  mean.  We  are  speaking  of  true, 
i  e.  of  spiritual  unity  [we  say  that  those  are  one  harmonious 
Church,  who  believe  in  one  Christ ;  who  have  one  Gospel,  one 
Spirit,  one  faith,  the  tj&me  sacraments,  and  we  are  speaking, 
therefore,  of  spiritual  unity],  without  which  faith  in  the  heart, 
or  righteousness  of  heart  before  God,  cannot  exist.  For  this 
we  say  that  similarity  of  human  rites,  whether  universal  or 
particular,  is  not  necessary,  because  the  righteousness  of  faith 
is  not  a  righteousness  bound  to  certain  traditions  [outward  cere- 
monies of  human  ordinances]  as  the  righteousness  of  the  Law 
|rq  was  bound  to  the  Mosaic  ceremonies,  because  this  right- 
eousness of  the  heart  is  a  matter  that  quickens  the  heart. 
To  this  quickening,  human  traditions,  whether  they  be  universal 
or  particular,  contribute  nothing ;  neither  are  they  effects  of 
of  the  Holy  Ghost,  as  are  chastity,  patience,  the  fear  of  God, 
love  to  one's  neighbor  and  the  works  of  love. 

Neither  were  the  reasons  trifling  why  we  presented  this  arti-  33 
cle.  For  it  is  evident  that  many  foolish  opinions  concerning 
traditions  had  crept  into  the  Church.  Some  thought  that 
human  traditions  were  necessary  services  for  meriting  justifica- 
tion [that  without  such  human  ordinances,  Christian  holiness 
and  faith  are  of  no  avail  before  God ;  also  that  no  one  can  be  a 
Christian  unless  he  observe  such  traditions,  although  they  are 
nothing  but  an  outward  regulation].     And  afterwards  they  dis- 

1  Aug.  Conf.  viii.  :  3. 


Ch.  rV.,  Arts.  VII.  and  VIII.    THE  CHURCH.  169 

puted  how  it  came  to  pass  that  God  was  to  be  worshipped  with 
such  variety,  as  though  indeed  these  observances  were  acts  of 
worship,  arid  not  rather  outward  and  political  ordinances,  per- 
taining in  no  respect  to  righteousness  of  heart  or  the  worship 
of  God,  which  vary,  according  to  the  circumstances,  for  certain 
probable  reasons,  sometimes  in  one  way,  and  at  other  times  in 
another  [as  in  worldly  governments  one  state  has  customs  dif- 
ferent from  another].  Likewise  some  Churches  have  excom- 
municated others  because  of  such  traditions,  as  the  observance 
of  Easter,  pictures  and  the  like.1  Hence  the  ignorant  have 
supposed  that  faith,  or  the  righteousness  of  the  heart  before 
God,  cannot  exist  [and  that  no  one  ^an  be  a  Christian]  without 
these  observances.  For  many  fooHsh  writings  of  the  Sum- 
mists2  and  of  others,  concerning  this  matter  are  extant. 

But  just  as  dissimilar  spaces  of  day  and  night  do  not  in- 33 
jure  the  unity  of  the  Church,  so  we  believe  that  the  true  unity 
nf  the  Church  is  not  injured  by  dissimilar  rites  instituted  by 
men.  Although  it  is  pleasing  to  us  that,  for  the  sake  of  tran- 
quillity [unity  and  good  order]  universal  rites  be  observed. 
Just  as  also  in  the  Churches,  we  willingly  observe  the  order 
of  the  mass,3  the  Lord's  Day,  and  other  more  eminent  festival 
days.  And  with  a  very  grateful  mind,  we  embrace  the  profit- 
able and  ancient  ordinances,  especially  since  they  contain  a  dis- 
cipline, by  which  it  is  profitable  to  educate  and  instruct  the 
people  and  those  who  are  ignorant.  But  now  we  are  not  dis-  34 
cussing  the  question  whether  it  be  of  advantage  to  observe  them 
on  account  of  peace  or  bodily  profit.  Another  matter  is  treated 
of.  For  the  question  at  issue  is,  whether  the  observances  of 
human  traditions  be  acts  of  worship  necessary  for  righteousness 
before  God.  This  is  the  point  to  be  judged  in  this  controversy, 
and  when  this  is  decided,  it  can  afterwards  be  judged  whether 
to  the  true  unity  of  the  Church  it  is  necessary  that  human  tra- 
ditions should  everywhere  be  alike.  For  if  human  traditions 
be  not  acts  of  worship  necessary  for  righteousness  before  God, 
it  follows  that  even  they  can  be  righteous  and  be  the  sons  of 
God  who  have  not  the  traditions  which  have  been  received 
lfift  elsewhere.  As  if  the  style  of  German  clothing  is  not 
worship  of  God,  necessary  for  righteousness  before  God,  it 


1  According  to  Eusebius  (Ecclesiastical  History,  v. :  23-25),  Victor, 
Bishop  of  Rome  (about  196,  a.  d.)  excommunicated  the  Churches  of  Asia 
Minor,  on  account  of  differences  concerning  the  celebration  of  Easter.  In 
the  eighth  and  ninth  centuries,  anathemas  were  pronounced  in  the  Greek, 
Roman  and  Frank  Churches  concerning  images. 

1  Those  who  wrote  summaries  either  of  canonical  law,  or  ethics ;  espe- 
cially the  scholastics  of  the  thirteenth  century. 

8  The  order  of  Lessons  iu  the  Mass,  Augsburg  Confession,  xxvi.  40. 
22 


170       THE  APOLOGY   OF  THE  AUGSBURG   CONFESSION. 

follows  that  men  can  be  righteous,  and  sons  of  God,  and 
the  Church  of  Christ,  even  though  they  use  a  costume  that  is 
not  ( rerman,  hut  French. 

Paul  clearly  teaches  this  to  the  Colossians  (2  :  16,  17) :  "  Let  35 
no  man,  therefore,  judge  you  in  meat,  or  in  drink,  or  in  respect 
of  a  holyday,  or  of  the  new  moon,  or  of  the  Sabbath  days; 
which  are  a  shadow  of  things  to  come;  but  the  body  is  of 
Christ.''  Likewise  (v.  20  sqq.) :  "  If  ye  be  dead  with  Christ 
from  the  rudiments  of  the  world,  why,  as  though  living  in  the 
world,  are  ye  subject  to  ordinances  (touch  not ;  taste  not ;  han- 
dle not;  which  all  are  to  perish  with  the  using),  after  the  com- 
mandments and  doctrines  of  men  ?  Which  things  have  indeed 
a  show  of  wisdom  in  will-worship  and  humility."  For  the  36 
meaning  is :  Since  righteousness  of  the  heart  is  a  spiritual  mat- 
ter, quickening  hearts,  and  it  is  evident  that  human  traditions 
do  not  quicken  hearts,  and  are  not  effects  of  the  Holy  Ghost,  as 
are  love  to  one's  neighbor,  chastity,  etc.,  and  are  not  instruments 
through  which  God  admonishes  hearts  to  believe,  as  are  the 
divinely-given  Word  and  sacraments,  but  are  usages  with  re- 
gard to  matters  that  pertain  in  no  respect  to  the  heart,  which 
perish  with  the  using,  we  must  not  believe  that  they  are  neces- 
sarv  for  righteousness  before  God.  And  to  the  same  effect,  he 
says,  Rom.  14:17:  "The  kingdom  of  God  is  not  meat  and 
drink  ;  but  righteousness  and  peace  and  joy  in  the  Holy  Ghost." 
But  there  is  no  need  to  cite  many  testimonies ;  since  they  are  37 
everywhere  obvious  in  the  Scriptures,  and,  in  our  Confession, 
we  have  brought  together  very  many  of  them,  in  the  latter 
articles.1  And  the  point  to  be  decided  in  this  controversy  must 
be  repeated  afterwhile,  viz.  whether  human  traditions  be  acts  of 
worship  necessary  for  righteousness  before  God?  There  we 
will  discuss  this  matter  more  fully. 

The  adversaries  say  that  universal  traditions  are  to  be  ob-  38 
served  because  they  are  supposed  to  have  been  handed  down  by 
the  apostles.     What  religious  men  they  are  !     They  wish  that 
the  rites  derived  from   the  apostles  be  retained ;  they  do  not 
wish  the  doctrine  of  the  apostles  to  be  retained.     They  must  39 
ifti     judge  concerning  these  rites,  just  as  the  apostles  them- 
selves judge  in  their  writings.     For  the  apostles  did  not 
wish  us  to  believe  that  through  such  rites  we  are  justified,  that 
such   rites  are  necessary  for  righteousness  before  God.     The 
apostles  did    not  wish   to   impose  such   a  burden    upon   con- 
sciences ;  they  did  not  wish  to  place  righteousness  and  sin  in 
the  observance  of  days,  food  and  the  like.     Yea  Paul  calls  4*- 
such  opinions  doctrines  of  devils  (1  Tim.  4  : 1).     Therefore  the 
will  and  advice  of  the  apostles  ought  to  be  derived  from  their 

1  Augsburg  Confession,  xxvl  22-29;  xxviii.  44-48. 


Ch.  IV.,  Arts.  VII.  and  VIII.    THE  CHURCH.  171 

writings;  it  is  not  enough  to  mention  their  example.  They 
observed  certain  days,  not  because  this  observance  was  necessary 
for  justification,  but  in  order  that  the  people  might  know  at 
what  time  they  should  assemble.  They  observed  also  certain 
other  rites,  and  order  of  lessons,  whenever  they  assembled. 
The  people  retained  also  from  the  customs  of  the  fathers  [from 
their  Jewish  festivals  and  ceremonies],  as  is  commonly  the  case, 
certain  things  which,  being  somewhat  changed,  the  fathers 
adapted  to  the  history  of  the  Gospel,  as  the  Passover,  Pente- 
cost, so  that  not  only  by  teaching,  but  also  through  these  ex- 
amples, they  might  hand  down  to  posterity  the  memory  of  the 
most  important  subjects.  But  if  these  things  were  handed  41 
down  as  necessary  for  justification,  why  afterwards  did  the 
bishops  change  many  things  in  these  very  matters?  But  if 
they  were  matters  of  divine  right  it  was  not  lawful  to  change 
them  by  human  authority.  Before  the  Synod  of  Nice,  some  42 
observed  Easter  at  one  time,  and  others  at  another  time.  Nei- 
ther did  this  want  of  uniformity  injure  faith.  Afterward  the 
plan  was  adopted,  by  which  our  passover  [Easter]  did  not  fall 
at  the  same  time  as  that  of  the  Jewish  passover.  But  the  apos- 
tles had  commanded  the  Churches  to  observe  the  passover  with 
the  brethren  who  had  been  converted  from  Judaism.  There- 
fore after  the  Synod  of  Nice,  certain  nations  tenaciously  held  to 
the  custom  of  observing  the  Jewish  time.  But  the  apostles,  by 
this  decree,  did  not  wish  to  impose  necessity  upon  the  Churches, 
as  the  words  of  the.  decree  testify.  For  it  bids  no  one  to  be 
troubled,  even  though  his  brethren,  in  observing  Easter,  do  not 
compute  the  time  aright.  The  words  of  the  decree  are  extant 
in  Epiphanius :  "  Do  not  calculate,  but  celebrate  it  whenever 
your  brethren  of  the  circumcision  do ;  celebrate  it  at  the  same  time 
with  them,  and  even  though  they  may  have  erred,  let  not  this  be 
a  care  to  you."  Epiphanius  writes  that  these  are  the  words  of 
the  apostles  presented  in  a  decree  concerning  Easter,  in  which 
the  discreet  reader  can  easily  judge  that  the  apostles  wished  to 
fre<*  the  people  from  the  foolish  opinion  of  a  fixed  time,  when 
they  prohibit  them  from  being  troubled,  even  though  a  mistake 
should  be  made  in  the  computation.  Some,1  moreover,  in  the  4" 
East,  who  were  called,  from  the  author  of  the  dogma,  Audians, 
contended,  on  account  of  this  decree  of  the  apostles,  that  the 
passover  should  be  observed  with  the  Jews.  Epiphanius,  in 
refuting  them,  praises  the  decree,  and  says  that  it  contains 
nothing  which  deviates  from  the  faith  or  rule  of  the  Church, 
and  blames  the  Audians  because  they  do  not  understand  aright 
the  expression,  and  interprets  it  in  the  sense  in  which  we  inter- 
pret it,  because  the  apostles  did  not  believe  that  it  referred  to 

1  Germ,  omits  H  43,  44. 


172       THE  APOLOGY  OF  THE  AUGSBUKU   CONFESSION. 

.nn  the  time  in  which  the  passover  should  be  observed,  but  be- 
cause the  chief  brethren  had  been  converted  from  the  Jews, 
who  observed  their  custom,  and,  for  the  sake  of  harmony, 
w/shed  the  rest  to  follow  their  example.  And  the  apostles 44 
wisely  admonished  the  reader  neither  to  remove  the  liberty  of 
the  Gospel,  nor  to  impose  necessity  upon  consciences,  because 
they  add  that  they  should  not  be  troubled  even  though  there 
should  be  an  error  in  making  the  computation. 

Many  things  of  this  ckss  can  be  inferred  from  the  histories,  45 
in  which  it  appears  that  a  want  of  uniformity  in  human  ob- 
servances does  not  injure  the  unity  of  faith  [separate  no  one 
from  the  universal  Christian  Church].  Although  what  need 
is  there  of  discussion  ?  The  adversaries  do  not  at  all  under- 
stand what  the  righteousness  of  faith  is,  what  the  kingdom  of 
Christ  is,  if  they  judge  that  uniformity  of  observances  in  food, 
days,  clothing  and  the  like,  which  do  not  have  the  command 
of  God,  be  necessary.  But  look  at  the  religious  men,  our  ad- 46 
versaries.  For  the  unity  of  the  Church,  they  require  uniform 
human  observances,  although  they  themselves  have  changed  the 
ordinance  of  Christ  in  the  use  of  the  Supper,  which  certainly 
was  before  a  universal  ordinance.  But  if  universal  ordinances 
are  so  necessary,  why  do  they  themselves  change  the  ordinance 
of  Christ's  Supper,  which  is  not  human,  but  divine  ?  But  con- 
cerning this  entire  controversy,  we  will  have  to  speak  at  differ- 
ent times  below. 

VI.— Of  the  Eighth  Article. 

The  entire  eighth  article  has  been  approved,  in  which  we  47 
confess  that  hypocrites  and  wicked  persons  have  been  mingled 
with  the  Church,  and  that  the  sacraments  are  efficacious  even 
though  distributed  by  wicked  ministers,  because  the  ministers 
act  in  the  place  of  Christ,  and  do  not  represent  their  own  per- 
sons, according  to  Luke  10  :  16  :  "  He  that  heareth  you,  hear- 
eth  me."  Impious  teachers1  are  to  be  deserted,  because  these  43 
do  not  act  any  longer  in  the  place  of  Christ,  but  are  antichrists. 
And  Christ  says  (Matt.  7  :  15) :  "Beware  of  false  prophets." 
And  Paul  (Gal.  1:9):  "If  any  man  preach  any  other  gospel 
unto  you,  let  him  be  accursed." 

But  Christ  has  warned  us  in  his  parables  concerning  the  49 
Church,  i hat,  when  offended  by  the  private  vices,  whether  of 
priests  or  people,  we  should  not  excite  schisms,  as  the  Donat- 
ists  have  wickedly  done.     We  judge,  as  altogether  seditious,2  5c 

Parallel   Passages. — Augsburg  Confession,  Art.  viii. ;   Large  Catechism, 
Part  v.,  g  15  sqq. ;  Formula  of  Concord,  Sol.  Dec.  xii.,  U  H  34. 

1  /.  e.  They  who  teach  what  is  impious.     See  Apology,  xiv. :  2i,  p.  290. 
'  The  followers  of  Wycliffe.     Cf.  Wycliffe's  Dialogues,  L.  iv.,  Cap.  17. 


Ch.  IV.,  Art.  IX.    BAPTISM.  1  73 

luose  indeed  who  excited  schisms  for  the  reason  that  they  main- 
tained that  the  priests  should  not  be  permitted  to  hold  posses- 
sions or  property.  For  to  hold  that  which  is  one's  own  is  a 
jgg  civil  ordinance.  It  is  lawful,  however,  fcr  Christians  to 
use  civil  ordinances,  as  the  air,  the  light,  food,  drink.  For 
as  nature  and  the  fixed  movements  of  the  heavenly  bodies,  are 
truly  God's  ordinances  and  we  are  preserved  by  God,  so  lawful 
governments  are  truly  God's  ordinances,  and  are  retained  and 
lefended  by  God  against  the  devil. 

Article  IX. 

Of  Baptism. 

The  ninth  article  has  been  approved,  in  which  we  confess  51 
that  "  baptism  is  necessary  to  salvation,"  and  that  "  children 
are  to  be  baptized,"  and  that  "  the  baptism  of  children  is  not 
in  vain,  but  is  necessary  and  effectual  to  salvation."  And  since  52 
the  Gospel  is  taught  among  us  purely  and  diligently,  by  God's 
favor  we  receive  also  from  it  this  fruit,  that  in  our  Churches 
no  Anabaptists  have  arisen  [have  not  gained  ground  in  our 
Churches],1  because  the  people  have  been  fortified  by  God's 
Word,  against  the  wicked  and  seditious  faction  of  these  rob- 
bers. And  as  we  condemn  most  other  errors  of  the  Anabap- 
tists, we  condemn  this  also,  that  they  dispute  that  the  baptism 
of  little  children  is  unprofitable.  For  it  is  very  certain  that 
the  promise  of  salvation  pertains  also  to  little  children  [that 
the  divine  promises  of  grace  and  of  the  Holy  Ghost  belong 
not  alone  to  the  old,  but  also  to  children].  Neither  indeed 
does  it  pertain  to  those  who  are  outside  of  Christ's  Church, 
where  there  is  neither  Word  nor  sacraments,  because  the  king- 
dom of  Christ  exists  only  with  the  Word  and  sacraments. 
Therefore  it  is  necessary  to  baptize  little  children,  that  the 
promise  of  salvation  may  be  applied  to  them,  according  to 
Christ's  command  (Matt.  28:19):  "Baptize  all  nations." 
Just  as  there  salvation  is  offered  to  all,  so  baptism  is  offered 
to  all,  to  men,  women,  children,  infants.  It  oJearly  follows, 
therefore,  that  infants  are  to  be  baptized,  because  with  baptism 
salvation  [the  universal  grace  and  treasure  of  the  Gospel]  is 
offered. 

Secondly,  it  is  manifest  that  God  approves  of  the  baptism  of  53 
little  children.   Therefore  the  Anabaptists  who  condemn  the  bap- 

Parallel  Passages. — Nicene  Creed,  §  9;  Augsburg  Confession,  Art.  ix. : 
Smalcald  Articles,  P.  in.,  Art.  v.;  Small  Catechism,  P.  iv. ;  Large  CatechLsm 
Proleg.  I  21,  Part  iv. ;  Formula  of  Concord,  Sol.  Dec.  xii. :  10-13;  Yisitatior. 
Articles,  iii. 

1  Reference  is  made  especially  to  the  Churches  of  Upper  Saxony.     F. 


171        THE  APOLOGY  OF  THE  AUGSBURG   CONFESSION 

tism  of  little  children,  believe  wickedly.  That  God,  however, 
approves  of  the  baptism  of  little  children,  is  shown  by  this, 
viz.  that  God  gives  the  Holy  Ghost  to  those  thus  baptized  [to 
many  who  have  been  baptized  in  childhood].  For  if  this  bap- 
tism would  be  in  vain,  the  Holy  Ghost  would  be  given  to  none, 
none  would  be  saved,  and  finally  there  would  be  no  Church.1 
[For  there  have  been  many  holy  men  in  the  Church  .vho  have 
n>t  been  baptized  otherwise.]  This  reason,  even  taken  alone, 
can  sufficiently  establish  good  and  godly  minds  against  the  god- 
less and  fanatical  opinions  of  the  Anabaptists. 

Article  X. 

Of  the  Holy  Supper. 

*n*        The  tenth  article  has  been  approved,  in  which  we  con-  54 

fess  that  we  believe,  that,  "  in  the  Lord's  Supper,  the  body 
and  blood  of  Christ  are  truly  and  substantially  present,  and  are 
truly  tendered,  with  those  things  which  are  seen,  bread  and 
wine,  to  those  who  receive  the  sacrament."  This  belief  we 
constantly  defend,  as  the  subject  has  been  carefully  examined 
and  considered.  For  since  Paul  says  (1  Cor.  10  :  16)  that  the 
bread  is  the  communion  of  the  Lord's  body,  it  would  follow,  if 
the  Lord's  body  were  not  truly  present,  that  bread  is  not  a  com- 
munion of  the  body,  but  only  of  the  Spirit  of  Christ.  And  55 
we  have  ascertained  that  not  only  the  Roman  Church  affirms 
the  bodily  presence  of  Christ,  but  the  Greek  Church  also  both 
now  believes  and  formerly  believed  the  same.  For  the  canon 
of  the  Mass  among  them  testifies  to  this,  in  which  the  priest 
clearly  prays  that  the  bread  may  be  changed  and  become  the 
very  body  of  Christ.  And  Vulgarius,  who  seems  to  us  to  be 
not  a  silly  writer,  says  distinctly  that  "  bread  is  not  a  mere  fig- 
ure, but  is  truly  changed  into  flesh."  And  there  is  a  long  ex-  55 
position  of  Cyril  on  John  15,  in  which  he  teaches  that  Christ 
is  corporeally  offered  us  in  the  Supper.  For  he  says  thus : 
"  Nevertheless,  we  do  not  deny  that  we  are  joined  spiritually 
to  Christ  by  true  faith  and  sincere  love.  But  that  we  have  no  . 
mode  of  connection  with  him,  according  to  the  flesh,  this  indeed 
we  entirely  deny.  And  this  we  say  is  altogether  foreign  to  the 
divine  Scriptures.  For  who  has  doubted  that  Christ  is  thus  a 
vine,  and  we  indeed  are  branches,  deriving  thence  life  for  our- 
selves ?  Hear  Paul  saying  (1  Cor.  10  :  17 ;  Rom.  12:5;  Gal. 
3  :  28)  that  we  are  all  one  body  in  Christ,  that,  although  '  we 

Parallel  Passages. — Aug.  Conf.,  Art.  x. ;  Smalcald  Articles,  P.  iii.,  Art. 
vi. ;  Small  Catechism,  Part  v. ;  Large  Catechism,  Proleg.  \  23  sqq.,  Part  w. ; 
Formula  of  Concord,  Epitome,  and  Sol.  Dec.  c.  vii. 

1  These  words  are  taken  from  Augustine,  De  pecc.  merit,  et  remiss.,  L  :  19 


Ch.  Iv\,  Akt.  XI.    CONFESSION.  1 75 

are  many,  we  are,  nevertheless,  one  in  him ;  for  we  are  all  par- 
takers of  that  one  bread.'  Does  he  perhaps  think  that  the  vir- 
tue of  the  mystical  benediction  is  unknown  to  us?  Since  this 
is  in  us,  does  it  not  also  by  the  communication  of  Christ's  flesh, 
cause  Christ  to  dwell  in  us  bodily?"  And  a  little  after :  "Whence 
we  must  consider  that  Christ  is  in  us  not  only  according  to  habit, 
ivhich  is  understood  as  love,  but  also  by  natural  participation," 
etc.  We  have  cited  these  testimonies,  not  to  undertake  a  dis-  57 
cussion  here,  concerning  this  subject  (for  His  Imperial  Majesty 
does  not  disapprove  of  this  article),  but  in  order  that  all  who 
may  read  them,  may  the  more  clearly  perceive  that  we  defend 
the  doctrine  received  in  the  entire  Church,  that,  in  the  Lord's 
Supper,  the  body  and  blood  of  Christ  are  truly  and  substantially 
present,  and  are  truly  tendered  with  those  things  which  are  seen, 
bread  and  wine.  And  we  speak  of  the  presence  of  the  living 
Christ  [living  body]  ;  knowing  that  "  death  hath  no  more  do- 
minion over  him  "  (Rom.  6  :  9). 

Article  XI. 

Of  Confession. 

The  eleventh  article,  "  Of  Retaining  Absolution  in  the  58 
Church,"  is  approved.  But  they  add  a  correction,  in  reference 
to  confession,  viz.  that  the  regulation  be  observed,  headed,  Om- 
nis  utriusque?  and  that  annual  confession  be  made,  and  although 
all  sins  cannot  be  enumerated,  yet  that  diligence  be  employed 
in  order  that  they  be  recollected,  and  those  which  can  be  re- 
inr  called,  be  recounted.  Concerning  this  entire  article,  we  will 
speak  at  greater  length  afterwhile,2  when  we  will  explain 
our  entire  opinion  concerning  repentance.  It  is  well  known  59 
that  we  had  so  elucidated  and  honored  [that  we  have  preached, 
written  and  taught  in  a  manner  so  Christian,  correct  and  pure] 
the  benefit  of  absolution  and  the  power  of  the  keys,  that  many 
distressed  consciences  have  derived  consolation  from  our  doctrine; 
since  they  have  heard  that  it  is  the  command  of  God,  nay  rather 
the  utterance  peculiar  to  the  Gospel,  that  we  should  believe  the 
absolution,  and  regard  it  certain  that  the  remission  of  sins  is 
freely  granted  us  for  Christ's  sake ;  and  that  we  should  believe 
that,  by  this  faith,  we  are  truly  reconciled  to  God  [as  though 
we  heard  a  voice  from  heaven].     This  belief  has  encouraged 

Parallel  Passages. — Augsburg  Confession,  Art.  xi. ;  xxv. ;  Apology,  Art 
v.:  11  sqq.,  169;  Art.  vi.,  185;  Smalcald  Articles,  Art.  viii.,  321;  Small  Cate- 
chism, Part  VI. 

1  Canon  xxi.,  Fourth  Lateran  Council,  A.  D.  1215. 
*  Apology,  Art.  v. 


171)       THE  APOLOGY  OF  THE  AUGSBURG  CONFESSION. 

many  godly  minds,  and,  in  the  beginning,  brought  Luther  the 
best  recommendation  to  all  good  men  ;  since  it  shows  consciences 
sure  and  firm  consolation  ;  because  previously  the  entire  power 
[entire  necessary  doctrine  of  repentance  and]  of  absolution  had 
been  kept  suppressed  by  doctrines  concerning  works,  since  the 
sophists  and  monks  teach  nothing  of  faith  and  free  remission 
Tbut  pointed  men  to  their  own  works,  from  which  nothing  but 
oubt  proceeds  in  alarmed  consciences]. 
But  with  respect  to  the  time,  certainly  the  most  in  our  60 
churches  use  the  sacraments,  absolution  and  the  Lord's  Supper 
frequently  in  a  year.  And  those  who  teach  of  the  worth  and 
fruits  of  the  sacraments,  speak  in  such  a  manner  as  to  invite 
the  people  to  use  the  sacraments  frequently.  For  concerning 
this  subject,  there  are  many  things  extant  written  by  our  theo- 
logians in  such  a  manner,  that  the  adversaries,  if  they  are  good 
men,  will  undoubtedly  approve  and  praise  them.  Excommu- 61 
nication  is  also  pronounced  against  the  openly  wicked  and  the 
despisers  of  the  sacraments.  These  things  are  thus  done,  both 
according  to  the  Gospel  and  according  to  the  old  canons.  But  6? 
a  fixed  time  is  not  prescribed,  because  all  are  not  ready  in 
like  manner  at  the  same  time.  Yea  if  all  would  hasten  to- 
gether at  the  same  time,  the  people  could  not  be  heard  and  in- 
structed in  order  [so  diligently].  And  the  old  canons  and 
Fathers  did  not  appoint  a  fixed  time.  The  canon  speaks  only 
thus  :l  "  If  any  enter  the  Church  and  be  found  never  to  com- 
mune, let  them  be  admonished.  If  they  do  not  commune,  let 
them  come  to  repentance.  If  they  commune  [if  they  wish  to 
be  regarded  Christians],  let  them  not  for  ever  be  excluded.  If 
they  have  not  done  this,  let  them  be  excluded."  Christ  [Paul] 
says  (1  Cor.  11 :  29),  that  those  who  eat  unworthily,  eat  judg- 
ment to  themselves.  The  pastors  accordingly  do  not  compel 
those  who  are  not  qualified  to  use  the  sacraments, 
iftfi         Concerning  the  enumeration  of  sins  in  confession,  men  are  63 

thus  taught,  in  order  that  snares  be  not  cast  upon  con- 
sciences. Although  it  is  of  advantage  to  accustom  inexperi- 
enced men  to  enumerate  some  things,  in  order  that  they  may  be 
the  more  readily  taught,  yet  we  are  now  discussing  what  is  ne- 
cessary according  to  divine  law.  Therefore,  the  adversaries 
ought  not  to  cite  for  us  the  regulation  Omnis  utriusque,  which 
is  not  unknown  to  us,  but  they  ought  to  show  from  the  divine 
law  that  an  enumeration  of  sins  is  necessary  for  obtaining  theii 
remission.  The  entire  Church,  throughout  all  Europe,  knows  6a 
what  sort  of  snares,  this  point  of  the  regulation,  which  com- 
mands that  all  sins  be  confessed,  has  cast  upon  consciences. 
Neither  has  the  text  by  itself  as  much  disadvantage  as  the 

1  Council  of  Toledo,  A.  D.  400,  Canon  xiii. 


Ch.  IV.,  Art.  XL    CONFESSION.  177 

Sumniists  afterwards  imagined,  who  collect  the  circumstances 1 
of  the  sins.  What  labyrinths  were  there !  How  great  a  tor- 
ture for  the  best  minds !  For  these  incitements  of  terror 
moved  in  no  way  licentious  and  profane  men. 

Afterwards  what  tragedies  did  the  questions  concerning  one's  65 
own  priest,2  excite  among  the  pastors  and  brethren  [monks  of 
various  orders],  who  then  were  by  no  means  brethren,  when 
they  were  warring  concerning  jurisdiction  of  confessions !  We, 
therefore,  believe  that,  according  to  divine  law,  the  enumera- 
tion of  sins  is  not  necessary.  This  also  is  pleasing  to  Panor- 
raitanus  and  very  many  other  learned  jurisconsults.3  Nor  do 
we  wish  to  impose  necessity  upon  the  consciences  of  our  people 
by  the  regulation,  Omnis  utriusque,  of  which  we  judge,  just  as 
of  other  human  traditions,  that  they  are  not  acts  of  worship 
necessary  for  justification.  And  this  regulation  commands  an 
impossible  matter,  that  we  should  confess  all  sins.  It  is  evi- 
dent, however,  that  we  neither  remember  most  sins,  nor  under- 
stand them  [nor  do  we  indeed  even  see  the  greatest  sins], 
according  to  Ps.  19:13:  "  Who  can  understand  his  errors?" 

If  the  pastors  are  good  men,  they  will  know  how  far  it  is  of  66 
advantage  to  examine  [the  young  and  otherwise]  inexperienced 
persons ;  but  we  do  not  wish  to  sanction  the  torture  of  the 
Summists,  which  notwithstanding  would  have  been  less  intol- 
erable if  they  had  added  one  word  concerning  faith,  which 
comforts  and  encourages  consciences.  Now,  concerning  this 
faith,  which  obtains  the  remission  of  sins,  there  is  not  a  syl- 
lable in  so  great  a  mass  of  constitutions,  glosses,  summaries, 
books  of  confession.  Christ  is  nowhere  read  there.  Only  the 
lists  of  sins  are  read.  And  the  greater  part  is  occupied  with 
,n~    sins  against  human  traditions,  and  this  is  most  vain.    This  67 

doctrine  has  forced  to  despair  many  godly  minds,  which 
were  not  able  to  find  rest,  because  they  believed  that  by  divine 
law  an  enumeration  was  necessary :  and  yet  they  experienced 
that  it  was  impossible.     But  other  faults  of  no  less  moment 

nhere  in  the  doctrine  of  the  adversaries  concerning  repentance, 

vhich  we  will  now  recount. 

1  Council  of  Trent  also  requires  confession  of  these,  I  14,  cap.  5. 
1  The  "  Omnis  utriusque"  commands  that  to  him  all  sins  be  confessed. 
*  Augsburg  Confession,  xxv. :  12. 
23 


178         THE  APOI/OUY  OF  THE   AUGSBURG   CONFESSION 


CHAPTER  V. 

Article  XII. 

Of  Repentance. 

In  the  twelfth  article  they  approve  of  the  first  part,  in  which  i 
we  set  forth  that,  to  those  who  have  fallen  since  baptism,  the 
remission  of  sins  can  be  imparted  at  whatever  time,  and  as  often 
as  they  are  converted.  They  condemn  the  second  part,  in  which 
we  say  th:it  the  parts  of  repentance  are  contrition  and  faith  [a 
penitent,  contrite  heart,  and  faith,  that  I  believe  that  I  receive 
the  forgiveness  of  sins  through  Christ].  They  say  that  faith 
is  not  the  second  part  of  repentance.  What  are  we  to  do  here,  3 
O  Charles,  thou  most  invincible  Emperor?  The  utterance  pe- 
culiar to  the  Gospel  is  this,  that  by  faith  we  obtain  the  remis- 
sion of  sins.  [This  word  is  not  our  word,  but  the  voice  and 
word  of  Jesus  Christ  our  Saviour.]  This  voice  of  the  Gospel 
these  writers  of  the  confutation  condemn.  We,  therefore,  can 
in  no  way  assent  to  the  confutation.  We  cannot  condemn  the 
utterance  of  the  Gospel  so  salutary  and  abounding  in  consola- 
tion. What  else  is  the  denial  that  by  faith  we  obtain  remission 
of  sins,  but  to  treat  the  blood  and  death  of  Christ  with  scorn  ? 
We,  therefore,  beseech  thee,  O  Charles,  most  invincible  Em-  3 
peror,  to  patiently  and  diligently  hear  and  consider  us  concern- 
ing this  very  important  subject,  which  contains  the  chief  topic 
of  the  Gospel,  and  the  true  knowledge  of  Christ,  and  the  true 
worship  of  God.  For  all  good  men  will  ascertain  that  on  this 
subject  we  have  taught  especially  things  that  are  true,  godly, 
salutary  and  necessary  for  the  whole  Church  of  Christ.  They 
will  ascertain  from  the  writings  of  our  theologians  that  very 
much  light  has  been  added  to  the  Gospel,  and  many  pernicious 
errors  have  been  corrected,  by  which,  through  the  opinions  of 
the  scholastics  and  canonists,  the  doctrine  of  repentance  was 
previously  covered. 
, fio        Before  we  come  to  the  defence  of  our  position  we  must  4 

say  this  first ;  All  good  men  of  all  ranks,  and  also  of  the 
theological  rank,  undoubtedly  confess  that  before  the  writings 
of  Luther  appeared,  the  doctrine  of  repentance  was  very  much 
confused.  The  books  of  the  Sententiaries  are  extant,  in  which 
there  are  innumerable  questions,  which  no  theologians  were 
ever  able  to  explain  satisfactorily.  The  people  were  able 
neither  to  comprehend  the  sum  of  the  matter,  nor  to  see  what 

Parallel  Passages. — Aug.  Confess.,  Art.  xii. ;  Sraal.  Art.,  Part  iii.,  Art 
iii.,  vii. ;  Large  Catechism,  Part  iv.,  \  64  sqq. ;  Formula  of  Concord,  Epitomt 
ami  Sol.  Dec.  c.  v.     Cf   Apology,  Chap,  ii.,  Art.  iv.,  \  61  ;  Chap,  iv.,  Art.  xL. 


Ch.  Vm  Art.  XII.    REPENTANCE.  179 

things  especially  were  required  in  repentance,  where  peace  of 

conscience  was  to  be  sought  for.     Let  any  one  of  the  adver-  5 

saries  come  forth  and  tell  us  when  remission  of  sins  takes  place. 

O  good  God,  what  darkness  there  is !     Thev  doubt  whether  it 

1  .    *.  . 

be  in  attrition1  or  in  contrition  that  remission  of  sins  occurs. 

And  if  it  occur  on  account  of  contrition,  what  need  is  there  of 
absolution,  what  does  the  power  of  the  keys  effect,  if  sin  have 
been  already  remitted?  Here  indeed  they  also  labor  much 
more,  and  wickedly  detract  from  the  power  of  the  keys.  Some  6 
dream  that,  by  the  power  of  the  keys,  guilt  is  not  remitted,  but 
that  eternal  are  changed  into  temporal  punishments.  Thus  the 
most  salutary  power  would  be  the  ministry  not  of  life  and  the 
Spirit,  but  only  of  wrath  and  punishments.  Others,  namely  7 
the  more  cautious,  imagine  that  by  the  power  of  the  keys,  sins 
are  remitted  before  the  Church,  and  not  before  God.  This  also 
is  a  pernicious  error.  For  if  the  power  of  the  keys  do  not  con- 
sole us  before  God,  what  then  will  pacify  the  conscience  ?  Still 
more  involved  is  what  follows.  They  teach  that  by  contrition  8 
we  merit  grace.  In  reference  to  which  if  any  one  would  ask 
why  Saul  and  Judas  and  similar  persons  who  were  dreadfully 
contrite  did  not  merit  grace,  reply  must  here  be  made,  accord- 
ing to  faith  and  according  to  the  Gospel,  that  Judas  did  not 
believe,  that  he  did  not  support  himself  by  the  Gospel  and 
promise  of  Christ.  For  faith  shows  the  distinction  between 
the  contrition  of  Judas  and  of  Peter.  But  the  adversaries 
reply  concerning  the  Law,  that  Judas  did  not  love  God,  but 
feared  the  punishments. 

When,  however,  will  a  terrified  conscience,  especially  in  those  9 
serious,  true  and  great  terrors  which  are  described  in  the  psalms 
and  the  prophets,  and  which  those  certainly  taste  who  are  truly 
converted,  be  able  to  decide  whether  it  fear  God  for  his  own 
sake  [out  of  love  it  fear  God,  as  its  God],  or  be  fleeing  from 
eternal  punishments?  These  great  emotions  can  be  distin- 
guished in  letters  and  terms ;  they  are  not  thus  separated  in 
fact,  as  these  swreet  sophists  dream.  Here  we  appeal  to  the  10 
judgments  of  all  good  and  wise  men  [who  also  desire  to  know 
the  truth].  They  undoubtedly  will  confess  that  these  discus- 
sions in  the  writings  of  the  adversaries  are  very  confused  and 
intricate.  And  nevertheless  the  most  important  subject  is  at 
lfiq  stake,  the  chief  topic  of  the  Gospel,  the  remission  of  sins. 
This  entire  doctrine  concerning  these  questions  which  we 
have  reviewed,  is  in  the  writings  of  the  adversaries,  full  of 
errors  and  hypocrisy,  and  obscures  the  benefit  of  Christ,  the 
power  of  the  keys  and  the  righteousness  of  faith  [to  inexpress- 
ible injury  of  conscience]. 


1  Cf.  Smalcald  Articles,  Part  iii.,  Art.  ill.,  2  16,  p.  314. 


180        TfTE   APOLOGY   OF  THE   AUGSBURG   CONFESSION. 

These  things  occur  in  the  first  act.  What  when  they  oomen 
to  confession  f  What  a  work  there  is  in  the  endless  enumera- 
tion of  sins,  which  is  nevertheless,  in  great  part,  devoted  to 
those  against  human  traditions  !  And  in  order  that  good  minds 
may  by  this  means  be  the  more  tortured,  they  imagine  that  this 
enumeration  is  of  divine  right.  And  when  they  demand  this  is 
enumeration  under  the  pretext  of  divine  right,  in  the  mean  time 
they  speak  coldly  concerning  absolution,  which  is  truly  of  di- 
vine right.  They  falsely  assert  that  the  sacrament  itself  con- 
fers grace  ex  opere  operate*  without  a  good  disposition  on  the 
part  of  the  one  using  it;  no  mention  is  made  of  faith  appre- 
hending the  absolution  and  consoling  the  conscience.  This  is 
truly  what  is  generally  called  dnisvat  npb  zcou  {luarypuov,  de- 
parting from  the  mysteries. 

The  third  act  [of  this  play]  remains,  concerning  satisfactions.  13 
But  this  contains  the  most  confused  discussions.  They  imagine 
that  eternal  punishments  are  commuted  to  the  punishments  of 
purgatory,  and  teach  that  a  part  of  these  is  remitted  by  the 
power  of  the  keys,  and  that  a  part  is  to  be  redeemed  by  means 
of  satisfactions.1  They  add  further  that  satisfactions  ought  to  14 
be  works  of  supererogation,  and  they  make  these  consist  of 
most  foolish  observances,  such  as  pilgrimages,  rosaries  or  similar 
observances  which  do  not  have  the  command  of  God.  Then,  1 5 
just  as  they  redeem  purgatory  by  means  of  satisfactions,  so  an 
act  of  redeeming  satisfactions  which  was  most  abundant  in  rev- 
enue, was  devised.  For  they  sell  indulgences  which  they  inter- 
pret as  remissions  of  satisfactions.  And  this  revenue  is  not  only 
from  the  living,  but  is  much  more  ample  from  the  dead.  Nor 
do  they  redeem  the  satisfactions  of  the  dead  only  by  indulgences, 
but  also  by  the  sacrifice  of  the  Mass.2  In  a  word,  the  subject  16 
.-Q  of  satisfactions  is  infinite.  Among  these  scandals,  for  we 
cannot  enumerate  all  things,  the  doctrine  of  the  righteous- 
ness of  faith  in  Christ,  and  the  benefit  of  Christ  also  lie  cov- 
ered by  the  doctrine  of  devils.  Wherefore,  all  good  men  un- 
derstand that  the  doctrine  of  the  sophists  and  canonists  concern- 
ing repentance  is  properly  and  justly  censured.  For  the  fol- 
lowing dogmas  are  clearly  false,  and  foreign  not  only  to  Holy 
Scripture,  but  also  to  the  Church  Fathers : 

I.  That  from  the  divine  covenant,  we  merit  grace  by  good  17 
works  wrought  without  grace. 

II.  That  by  attrition,  we  merit  grace.  18 

III.  That  for  the  blotting  out  of  sin,  the  mere  detestation  19 
of  the  crime  is  sufficient. 

1  Apology,  c.  vi.,  Art.  xii.,  \\  26,  37,  p.  189  sq. 

'  Apology,  c.  xii.,  Art.  xxiv.,  \\  64,  91,  pp.  264,  268. 


Ch.  V.,  Art.  XII.    REPENTANCE.  181 

IV.  That,  on  account  of  contrition,  and  not  by  faith  in  20 
Christ,  we  obtain  remission  of  sins. 

V.  That  the  power  of  the  keys  avails  for  the  remission  of  21 
sins,  not  before  God,  but  before  the  Church. 

VI.  That  by  the  power  of  the  keys,  sins  are  not  remitted  22 
before  God,  but  that  the  power  of  the  keys  lias  been  instituted 
to  commute  eternal  to  temporal  punishments,  to  impose  upon 
consciences  certain  satisfactions,  to  institute  new  acts  of  wor- 
ship, and  to  oblige  consciences  to  such  satisfactions  and  acts  of 
worship. 

VII.  That  according  to  divine  right,  the  enumeration  of  23 
offences  in  confession,  concerning  which  the  adversaries  teach, 

is  necessary. 

VIII.  That  canonical  satisfactions  are  necessary  for  redeem-  24 
ing  the  punishment  of  purgatory,  or  they  profit  as  a  compensa- 
tion for  the  blotting  out  of  guilt.     For  thus  uninformed  per- 
sons understand  it. 

IX.  That  the  reception  of  the  sacrament  of  repentance  ex  25 
opere  operato,  without  a  good  disposition  on  the  part  of  the  one 
using  it,  i.  e,  without  faith  in  Christ,  obtains  grace. 

X.  That  by  the  power  of  the  keys,  our  souls  are  freed  from  26 
purgatory  through  indulgences. 

XI.  That,  in  the  reservation  of  cases,1  not  only  canonical  27 
punishment,  but  the  guilt  also,  ought  to  be  reserved  in  reference 
to  one  who  is  truly  converted. 

.  71         In  order,  therefore,  to  deliver  pious  consciences  from  28 

these  labyrinths  of  the  sophists,  we  have  ascribed  to  repent- 
ance these  two  parts,  viz.  contrition  and  faith.  If  any  one  de- 
sire to  add  a  third,  viz.  fruits  worthy  of  repentance,  i.  e.  a 
change  of  the  entire  life  and  character  for  the  better  [good 
works  following  conversion],  we  will  not  make  any  opposition.2 
From  contrition,  we  separate  those  idle  and  infinite  discussions,  29 
as  to  when  we  grieve  from  love  of  God,  and  when  from  fear 
of  punishment..  But  we  say  that  contrition  is  the  true  terror 
of  conscience,  which  feels  that  God  is  angry  with  sin,  and 
which  grieves  that  it  has  sinned.  And  this  contrition  thus 
occurs,  when  sins  are  censured  from  the  Word  of  God,  because 
the  sum  of  the  preaching  of  the  Gospel  is  this,  viz.  to  convict 

1  The  more  atrocious  crimes  which  the  Pope  and  his  bishops  reserve  for 
their  own  judgment. 

1  Var.  adds :  Neither  are  we  ignorant  that  with  the  grammarians  the 
term  pceniteniia  signifies  to  disapprove  that  which  we  before  approved. 
This  agrees  better  with  contrition  than  with  faith.  But  for  the  purpose 
of  teaching,  we  here  understand  repentance  to  be  the  entire  conversion, 
in  which  there  are  two  termini,  mortification  and  quickening.  According 
to  the  usual  names  we  call  them  contrition  and  faith. 


182       THE  APOLOGY  OF  THE   AUGSBURG   CONK ESSION 

of  sin,  and  to  offer  for  Christ's  sake  the  remission  of  sin^  and 
righteousness,  and  the  Holy  Ghost,  and  eternal  life,  and  tl  at  as 
regenerate  men  we  should  do  good  works.  Thus  Christ  com- 3c 
prises  the  sum  of  the  Gospel,  when  he  says  in  the  last  chapter 
of  Luke  (v.  47):  "That  repentance  and  remission  of  sins 
should  be  preached  in  my  name  among  all  nations."  And  of  3! 
these  terrors,  Scripture  speaks,  as  Ps.  38:4,8:  "For  mine 
iniquities  are  gone  over  mine  head,  as  a  heavy  burden  they  are 

too   heavy   for    me I   am   feeble  and   sore   broken ;    I 

have  roared  by  reason  of  the  disquietness  of  my  heart."  And 
Ps.  6  :  2,  3 :  "  Have  mercy  upon  me,  O  Lord ;  for  I  am  weak  ; 
O  Lord,  heal  me ;  for  my  bones  are  vexed.  My  soul  is  also 
sore  vexed;  but  thou,  O  Lord,  how  long?"  And  Isa.  38  :  10, 
13 :  "I  said  in  the  cutting  off  of  my  days,  I  shall  go  to  the 
gates  of  the  grave :  I  am  deprived  of  the  residue  of  my  years. 
.  .  .  .  I  reckoned  till  morning,  that,  as  a  lion,  so  will  he 
break  all  my  bones."  In  these  terrors,  conscience  feels  the  32 
wrath  of  God  against  siu,  which  is  unknown  to  secure  men 
walking  according  to  the  flesh  [as  the  sophists  and  their  like]. 
It  sees  the  turpitude  of  sin,  and  seriously  grieves  that  it  has 
sinned;  meanwhile  it  also  flees  from  the  dreadful  wrath  of 
God,  because  human  nature,  unless  sustained  by  the  Word  of 
God,  cannot  endure  it.  Thus  Paul  says  (Gal.  2:19):  "  1 33 
through  the  Law,  am  dead  to  the  Law."  For  the  Law  only  34 
accuses  and  terrifies  consciences.  In  these  terrors,  our  adver- 
saries say  nothing  of  faith  ;  they  present  only  the  Word  which 
convicts  of  sin.  When  this  is  taught  alone,  it  is  the  doctrine 
of  the  Law,  not  of  the  Gospel.  By  these  griefs  and  terrors, 
they  say  that  men  merit  grace,  if  they  still  love  God.  But 
how  will  men  love  God  when  they  feel  the  terrible  and  inex- 
pressible wrath  of  God  ?  What  else  than  despair  do  those  teach 
who,  in  these  terrors,  display  only  the  Law? 
172        ^e  therefore  add  as  the  second  part  of  repentance,  Of  35 

Faith  in  Christ,  that  in  these  terrors  the  Gospel  concern- 
ing Christ  ought  to  be  set  forth  to  conscience,  in  which  Gos- 
pel the  remission  of  sins  is  freely  promised  concerning  Christ. 
Therefore,  they  ought  to  believe  that  for  Christ's  sake  sins  are 
freely  remitted  to  them.  This  faith  cheers,  sustains,  and  quick-  j6 
ens  the  contrite,  according  to  Rom.  5:1:  "  Being  justified  by 
faith,  we  have  peace  with  God."  This  faith  obtains  the  remis- 
sion of  sins.  This  faith  justifies  before  God,  as  the  same  pas- 
sage testifies:  " Being  justified  by  faith."  This  faith  shows 
the  distinction  between  the  contrition  of  Judas  and  Peter,  of 
Saul  and  of  David.  The  contrition  of  Judas  or  Saul  is  of  no 
avail,  for  the  reason  that  to  this  there  is  not  added  this  faith, 
which  apprehends  the  remission  of  sins,  bestowed  as  a  gift  for 
Christ's  sake.    The  contrition  of  David  or  Peter  avails,  because  37 


Ch.  V.,  Abt.  XII.    REPENTANCE.  183 

to  it  there  is  added  faith,  which  apprehends  the  remission  of 
sins  granted  for  Christ's  sake.  Neither  is  love  present  before 
reconciliation  has  been  made  by  faith.  For  without  Christ,  the 
Law  [God's  Law  or  the  First  Commandment]  is  not  performed, 
according  to  Eph.  2:8;  Rom.  5:2:  "  By  Christ  we  have  ac- 
cess to  God."  And  this  faith  grows  gradually  and  throughout 
the  entire  life,  struggles  with  sin  [is  tested  by  various  tempta- 
tions] in  order  to  overcome  sin  and  death.  But  love  follows 
faith,  as  we  have  above  said.  And  thus  filial  fear  can  be  clearly  58 
defined  as  such  anxiety  as  has  been  connected  with  faith,  i.  e. 
where  faith  consoles  and  sustains  the  anxious  heart.  Servile 
fear  is  where  faith  does  not  sustain  the  anxious  heart  [is  fear 
without  faith,  where  there  is  nothing  but  wrath  and  doubt]. 

Moreover,  the  power  of  the  keys  administers  and  presents  39 
the  Gospel  through  absolution,  which  is  the  true  voice  of  the 
Gospel.  Thus  we  also  comprise  absolution,  when  we  speak  of 
faith,  because  "faith  cometh  by  hearing"  (Rom.  10  :  17).  For 
when  the  Gospel  is  heard,  and  the  absolution  [i.  e.  the  promise 
of  divine  grace]  is  heard,  the  conscience  is  encouraged,  and  re- 
ceives consolation.  And  because  God  truly  quickens  through  4c 
«~o  the  Word,  the  keys  truly  remit  sins  before  God,  according 
to  Luke  10:16:  "He  that  heareth  you  heareth  me." 
Wherefore  the  voice  of  the  one  absolving  must  be  believed  not 
otherwise  than  we  would  believe  a  voice  from  heaven.  And  41 
absolution  properly  can  be  called  a  sacrament  of  repentance,  as 
also  the  more  learned  scholastic  theologians  speak.  Meanwhile  42 
this  faith  is  nourished  in  a  manifold  way  in  temptations,  through 
the  declarations  of  the  Gospel  [the  hearing  of  sermons,  read- 
ing] and  the  use  of  the  sacraments.  For  these  are  [seals  and] 
signs  of  the  New  Testament,  i.  e.  signs  of  the  remission  of 
sins.  They  offer,  therefore,  the  remission  of  sins,  as  the  words 
of  the  Lord's  Supper  clearly  testify  (Matt.  26  :  26,  28) :  "This 
is  my  body  which  is  given  for  you.  This  is  the  cup  of  the 
New  Testament,"  etc.  Thus  faith  is  conceived  and  strength- 
ened through  absolution,  through  the  hearing  of  the  Gospel, 
through  the  use  of  the  sacraments,  so  that  it  may  not  succumb 
while  it  struggles  with  the  terrors  of  sin  and  death.  This  i\ 
theory  of  repentance  is  plain  and  clear,  and  increases  the  worth 
of  the  power  of  the  keys  and  of  the  sacraments,  and  illumines 
the  benefit  of  Christ,  and  teaches  us  to  avail  ourselves  of  Christ 
as  Mediator  and  Propitiator. 

But  as  the  confutation  condemns  us  for  having  assigned  theses 
two  parts  to  repentance,  we  must  show  that  Scripture  expresses 
these  as  the  chief  parts  in  repentance  or  conversion.  For 
Christ  says  (Matt.  11  :  28):  "Come  unto  me,  all  ye  that  labor 
and  are  heavy  laden,  and  I  will  give  you  rest."  Here  there 
are  two  members.     The  "labor"  and  the  "burden"  signify 


i'Sl       THE  APOLOGY  OF  THE  AUGSBURG  OONFESSJON. 

the  contrition,  anxiety  and  terrors  of  sin  and  of  death.  "To 
come  to  Christ"  is  to  believe  that  sins  are  remitted  for  Christ's 
sake;  when  we  believe  our  hearts  are  quickened  by  the  Holy 
Ghost  through  the  Word  of  Christ.  Here,  therefore,  there  are4j 
these  two  chief  parts,  contrition  and  faith.  And  in  Mark  1  : 
15,  Christ  says:  "Repent  ye  and  believe  the  Gospel."  As  in 
the  first  member,  he  convicts  of  sins,  in  the  latter  he  consoles 
us,  and  shows  the  remission  of  sins.  For  to  believe  the  Gos- 
pel is  not  that  general  faith  which  devils  also  have  [is  not  only 
to  believe  the  history  of  the  Gospel],  but  it  is  peculiarly  to  be- 
lieve that  the  remission  of  sins  has  been  granted  for  Christ's 
sake.  For  this  is  revealed  in  the  Gospel.  You  see  also  here 
that  the  two  parts  are  joined,  contrition  when  sins  are  reproved, 
and  faith,  when  it  is  said  :  "  Believe  the  Gospel."  If  any  one 
should  say  here  that  Christ  includes  also  the  fruits  of  repent- 
ance or  the  entire  new  life,  we  will  not  dissent.  For  this  suf- 
~a  fices  us,  that  contrition  and  faith  are  named  as  the  chief 
parts. 

Paul  almost  everywhere,  when  he  describes  conversion  or  re- 46 
newal,  designates  these  two  parts,  mortification  and  quickening, 
as  in  Col.  2:11:  "In  whom  also  ye  are  circumcised  with  the 
circumcision  made  without  hands,"  viz.  by  the  "putting  off  the 
body  of  the  sins  of  the  flesh."  And  afterward  (v.  12) :  "  Where- 
in also  ye  are  risen  with  him,  through  the  faith  of  the  opera- 
tion of  God."  Here  are  two  parts.  One  is  the  putting  off  the 
body  of  sins ;  the  other  is  the  rising  again  through  faith. 
Neither  ought  these  words,  mortification,  quickening,  putting 
off  the  body  of  sins,  rising  again,  to  be  understood  in  a  Pla- 
tonic way,  concerning  a  feigned  change ;  but  mortification  sig- 
nifies true  terrors,  such  as  those  of  the  dying,  which  nature 
cannot  sustain  unless  it  be  supported  by  faith.  So  he  names 
that  as  "  the  putting  off  of  the  body  of  sins,"  which  we  ordi- 
narily call  contrition,  because  in  these  griefs  the  natural  con- 
cupiscence is  purged  away.  And  quickening  ought  not  to  be 
understood  as  a  Platonic  fancy,  but  as  consolation  which  truly 
sustains  life  that  is  escaping  in  contrition.  Here,  therefore,  are  47 
two  parts :  contrition  and  faith.  For  as  conscience  cannot  be 
pacified  except  by  faith,  therefore  faith  alone  quickens,  accord- 
ing to  the  declaration  (Hab.  2:4;  Rom.  1:17):  "The  just 
shall  live  by  faith." 

And  then  in  Col.  2  :  14,  it  is  said  that  Christ  blots  out  the  4$ 
handwriting  which  through  the  Law  is  against  us.  Here  also 
there  are  two  parts,  the  handwriting,  and  the  blotting  out  of 
the  handwriting.  The  handwriting,  however,  is  conscience, 
convicting  and  condemning  us.  The  Law  moreover  is  the 
word  which  reproves  and  condemns  sins.  Therefore,  this  ut- 
terance which  says,  "  I  have  sinned  against  the  Lord,"  as  Da- 


Ch.  V.,  Art.  XII.    REPENTANCE.  18S 

vicl  says  (2  Sam.  12  :  13),  is  the  handwriting.  And  wicked  and 
secure  men  do  not  seriously  give  forth  this  utterance.  For  they 
do  not  see,  they  do  not  read  the  sentence  of  the  Law  written  in 
the  heart.  In  true  griefs  and  terrors,  this  sentence  is  perceived. 
Therefore  the  handwriting  which  condemns  us  is  contrition  it- 
self. To  blot  out  the  handwriting  is  to  expunge  this  sentence, 
l>y  which  we  declare  that  we  are  condemned,  and  to  engross 
(he  sentence,  according  to  which  we  know  that  we  have  been 
treed  from  this  condemnation.  But  faith  is  the  new  sentence 
which  reverses  the  former  sentence,  and  gives  peace  and  life  to 
the  heart. 

Although  what  need  is  there  to  cite  man)-  testimonies,  since  49 
they  are  everywhere  obvious  in  the  Scriptures?  Ps.  117  (118  : 
18) :  "  The  Lord  hath  chastened  me  sore ;  but  he  hath  not  given 
me  over  unto  death."  Ps.  118  (119  :  28) :  "  My  soul  melteth  for 
heaviness ;  strengthen  thou  me,  according  unto  thy  word." 
Here  in  the  first  member,  contrition  is  contained,  and  in  the 
second  the  mode  is  clearly  described,  how  in  contrition  we  are 
revived,  viz.  by  the  word  of  God,  which  offers  grace.  This  50 
^  sustains  and  quickens  hearts.  And  1  Kings  2  (1  Sam. 
2:6):  "  The  Lord  killeth  and  maketh  alive ;  he  bringeth 
down  to  the  grave  and  bringeth  up."  By  one  of  these,  contri- 
tion is  signified ;  by  the  other,  faith  is  signified.  And  Isa.  51 
28  :  21 :  "  The  Lord  shall  be  wroth,  that  he  may  do  his  work, 
his  strange  work ;  and  bring  to  pass  his  act,  his  strange  act." 
He  calls  it  the  strange  work  of  the  Lord,  when  he  terrifies,  be- 
cause to  quicken  and  console  is  God's  own  work.  [Other 
works,  as  to  terrify  and  to  kill,  are  not  God's  own  works,  for 
God  only  quickens.]  But  he  terrifies,  he  says,  for  this  reason, 
viz.  that  there  may  be  a  place  for  consolation  and  quickening, 
because  hearts  that  are  secure  and  do  not  feel  the  wrath  of  God 
loath  consolation.  In  this  manner,  Scripture  is  accustomed  to  .52 
join  these  two,  the  terrors  and  the  consolation,  in  order  to  teach 
that  in  repentance  there  are  these  chief  members,  contrition  and 
faith  that  consoles  and  justifies.  Neither  do  we  see  how  the 
nature  of  repentance  can  be  presented  more  clearly  and  simply. 
[We  know  with  certainty  that  God  thus  works  in  his  Christians 
in  the  Church]. 

For  the  two  chief  works  of  God  in  men  are  these,  to  terrify,  5J 
and  to  justify  and  quicken  those  who  have  been  terrified.  Into 
these  two  works  all  Scripture  has  been  distributed.  Ihe  one 
part  is  the  Law,  which  shows,  reproves  and  condemns  sins. 
The  other  part  is  the  Gospel,  i.  e.  the  promise  of  grace  be- 
stowed in  Christ,  and  this  promise  is  constantly  repeated  in  the 
whole  of  Scripture,  first  having  been  delivered  to  Adam  ["  I 
will  put  enmity,"  etc.  (Gen.  3  :  15)]  :  afterwards  to  the  patri- 
archs;  then,  still   more  clearly  proclaimed   by   the  prophets; 

24 


J  86         TEE  APOLOGY  OF  THE   AUGSBURG   CONFESSION. 

lastly,  preached  and  set  forth  among  the  Jews  by  Christ,  and 

disseminated  over  the  entire  world  by  the  apostles.     For  all  the  54 
saints  were  justified  by  faith  in  this  promise,  and   not  by  their 
own  attrition  or  contrition. 

And  the  examples  of  their  lives  show  likewise  these  two  55 
parts.  After  his  sin,  Adam  is  reproved,  and  becomes  terrified; 
this  was  contrition.  Afterward  God  promise?  grace,  and  speaks 
of  a  future  seed  (the  blessed  seed,  i.  e.  Chiist),  by  which  the 
kingdom  of  the  devil,  death  and  sin  will  be  destroved  ;  there 
he  oilers  the  remission  of  sins.  These  are  the  chief  things. 
For  although  the  punishment  is  afterwards  added,  yet  this  pun- 
.7p  ishment  does  not  merit  the  remission  of  sin.  And  con- 
cerning this  kind  of  punishment,  we  will  speak  after  a 
while. 

So  David  is  reproved  by  Nathan,  and,  terrified,  says  (2  Sam.  56 
12:13):  "  I  have  sinned  against  the  Lord."  This  is  contri- 
tion. Afterward  he  hears  the  absolution :  "  The  Lord  also 
hath  put  away  thy  sin  ;  thou  shalt  not  die."  This  voice  en- 
courages David,  and  by  faith  sustains,  justifies  and  quickens 
him.  Here  a  punishment  is  also  added,  but  this  punishment 
does  not  merit  the  remission  of  sins.  Nor  are  special  punish-  57 
ments  always  added,  but  in  repentance  these  two  things  ought 
always  to  exist,  viz.  contrition  and  faith,  as  Luke  7  :  37,  38. 
The  woman  which  was  a  sinner  came  to  Christ  weeping.  By 
these  tears,  the  contrition  is  recognized.  Afterward  she  hears 
the  absolution :  u  Thy  sins  are  forgiven ;  thy  faith  hath  saved 
thee ;  go  in  peace."  This  is  the  second  part  of  repentance,  viz. 
faith  which  encourages  and  consoles  her.  From  all  these,  it  is  58 
apparent  to  godly  readers  that  we  assign  to  repentance  those 
parts  which  properly  belong  to  it  in  conversion,  or  regeneration 
and  the  remission  of  sin.  Worthy  fruits  and  punishment  (like- 
wise, patience  that  we  be  willing  to  bear  the  cross,  and  punish- 
ments, which  God  lays  upon  the  old  Adam),  follow  regeneration 
and  the  remission  of  sin.  We  have  mentioned  these  two  parts 
in  order  that  the  faith  which  we  require  in  repentance  (of  which 
the  sophists  and  canonists  have  all  been  silent)  might  be  the 
better  seen.  And  what  that  faith  is,  which  the  Gospel  pro- 
claims, can  be  better  understood  when  it  is  set  over  against 
contrition  and  mortification.1 

1  Var.  adds :  And  in  order  that  the  whole  world  may  see  how  great  ia 
the  want  of  acquaintance  with  true  godliness  in  our  critics,  who  have  writ- 
ten the  Confutation,  we  will  add  also  the  judgment  of  Bernard,  who  joins 
the  two  members  in  repentance,  contrition  and  faith,  precisely  in  the  same 
manner  that  we  do.  In  his  third  sermon  concerning  the  Annunciation, 
these  words  occur:  "'Cause  me  to  hear  thy  loving-kindness  in  the 
moning,  for  in  thee  do  I  trust '  ^'Ps.  143  :  8).     Hope  alone  doubtless  ob 


Ch.  V.,  Art.  XII.    REPENTANCE.  187 

But  as  the  adversaries  expressly  condemn  our  statement  that  59 
men  obtain  the  remission  of  sins  by  faith,  we  will  add  a  few 
proofs,  from  which  it  will  be  understood  that  the  remission  of 
sins  occurs  not  ex  opere  operato  because  of  contrition,  but  by 
that  special  faith  by  which  an  individual  believes  that  sins  are 
remitted  to  him.  For  this  is  the  chief  article,  concerning  which 
we  are  contending  with  our  adversaries,  and  whose  knowledge 
we  regard  especially  necessary  to  all  Christians.  As,  however, 
it  appears  that  we  have  spoken  sufficiently  above  concerning 
the  same  subject,  we  will  here  be  briefer.  For  very  closely  re- 
lated are  the  topics  of  the  doctrine  of  repentance  and  the  doc- 
trine of  justification. 
««_        When  the  adversaries  speak  of  faith,  and  say  that  it  6c 

precedes  repentance,  they  understand  by  faith,  not  that 
which  justifies,  but  that  which,  in  a  general  way,  believes  that 
God  exists,  that  punishments  have  been  threatened  to  the  wick- 
ed [that  there  is  a  hell],  etc.  In  addition  to  this  faith  we  re- 
quire that  each  one  believe  that  his  sins  are  remitted  him. 
Concerning  this  special  faith  we  are  disputing,  and  we  oppose 
it  to  the  opinion  which  bids  us  trust  not  in  the  promise  of 


tains  with  thee  the  place  of  compassion,  neither  dost  thou  place  the  oil 
of  mercy  except  in  the  vessel  of  trust.  But  it  is  a  faithless  trust,  capable 
assuredly  of  cursing  only,  since  we  evidently  sin  in  hope.  Although  it 
ought  not  to  be  called  trust,  but  an  insensibility  and  pernicious  dissimu- 
lation. For  what  is  trust  to  one  who  does  not  attend  to  danger  ?  Or  what 
remedy  is  there  for  fear,  where  neither  fear  is  perceived,  nor  the  matter 
itself  of  fear?  Trust  is  a  solace;  but  he  does  not  need  solace  who  re- 
joices when  he  has  done  wrong,  and  exults  rather  in  the  worst  things. 
Therefore,  let  us  ask,  brethren,  and  desire  that  the  answer  be  given  us  as 
to  how  great  are  the  iniquities  and  sins  which  we  have,  and  that  our 
crimes  and  offences  be  shown  us.  Let  us  search  our  ways,  and  with  earn- 
est attention  examine  all  our  pursuits  and  dangers.  Let  every  one  say 
in  his  fear  :  '  I  will  go  to  the  gates  of  hell/  so  that  now  we  may  take  courage 
in  no  other  way  than  in  the  mercy  alone  of  God.  This  is  the  true  confi- 
dence of  man  forsaking  self  and  relying  on  his  Lord.  This  I  say  is  true 
confidence,  to  which  mercy  is  not  denied,  according  to  the  testimony  of 
the  prophet:  '  Behold,  the  eye  of  the  Lord  is  upon  them  that  fear  him, 
upon  them  that  hope  in  his  mercy  '  (Ps.  33  :  18).  Neither  assuredly  does 
a  small  trust  suffice  us  ;  in  us  indeed  there  is  cause  of  fear :  but  in  him 
cause  of  trust."  Thus  far  Bernard,  whose  opinion  we  have  gladly  quoted 
in  order  that  readers  may  see  how  we  here  understand  faith  as  referring 
to  trust  in  mercy,  which  cheers  and  consoles  the  terrified,  which  he  is 
right  in  calling  trust.  And  this  can  be  clearly  seen  when  there  is  an 
opposition  of  terrors  and  of  consolation.  Just  as  Bernard  here  wishes 
the  knowledge  of  sins  or  contrition  or  terrors  to  exist  in  men,  and  wishes 
trust  to  be  added,  which  cheers  in  contrition. 


188        THE   APOLOGY  OF  THE  AUGSBURG  CONFESSION. 

Christ,  but  in  the  opus  opcratum  of  contrition,  confession,  and 
satisfactions,  etc.  This  faith  follows  terrors  in  such  a  manner 
as  to  overcome  them,  and  render  the  conscience  pacified.  To 
this  faith  we  ascribe  justification  and  regeneration,  while  it  frees 
from  terrors,  and  brings  forth  in  the  heart  not  only  peace  and 
joy,  but  also  a  new  life.  We  maintain  that  this  faith  is  truly 
necessary  for  the  remission  of  sins,  and  accordingly  place  it 
among  the  parts  of  repentance.  Nor  does  the  Church  of  Christ 
)elieve  otherwise,  although  our  adversaries  contradict  us. 

Moreover,  in  the  beginning,  we  ask  the  adversaries  whether  i  i 
to  receive  absolution  be  a  part  of  repentance,  or  not?  But  if 
they  separate  it  from  confession,  as  they  are  subtile  in  making 
the  distinction,  we  do  not  see  of  what  avail  confession  is  with- 
out absolution.  If,  however,  they  do  not  separate  the  receiving 
absolution  from  confession,  it  is  necessary  for  them  to  hold  that 
faith  is  a  part  of  repentance,  because  absolution  is  not  received 
unless  by  faith.  That  absolution,  however,  is  not  received  un- 
less by  faith,  can  be  proved  from  Paul,  who  teaches  (Rom.  4  : 
16)  that  the  promise  cannot  be  received  unless  by  faith.  But 
absolution  is  the  promise  of  the  remission  of  sins.  Therefore,  62 
it  necessarily  requires  faith.  Neither  do  we  see  how  he  who 
does  not  assent  to  it,  may  be  said  to  receive  absolution.  And 
what  else  is  the  refusal  to  assent  to  absolution,  but  the  charging 
God  with  falsehood  ?  If  the  heart  doubt,  it  regards  those 
things  which  God  promises  as  uncertain  and  of  no  account. 
Accordingly,  in  John  5  :  10  it  is  written :  "  He  that  believeth 
not  God,  hath  made  him  a  liar ;  because  he  believeth  not  the 
record  that  God  gave  of  his  Son." 

Secondly,  we  think  that  the  adversaries  acknowledge  that  the  63 
«-«  remission  of  sins  is  either  a  part,  or  the  end,  or,  to  speak 
in  their  manner,  the  terminus  ad  quern  of  repentance  [for 
what  does  repentance  help,  if  the  forgiveness  of  sins  be  not 
obtained?].  Therefore  that,  by  which  the  remission  of  sins  is 
received,  is  correctly  added  to  the  parts  of  repentance.  It  is 
/ery  certain,  however,  that  even  though  all  the  gates  of  hell 
•ontradict  us,  yet  the  remission  of  sins  cannot  be  received  un- 
less by  faith  alone,  which  believes  that  sins  are  remitted  for 
Christ's  sake,  according  to  Rom.  3  :  25 :  "  Whom  God  hath  set 
forth  to  be  a  propitiation  through  faith  in  his  blood."  Like- 
wise Rom.  5:2:  "  By  whom  also  we  have  access  by  faith  unto 
grace,"  etc.  For  a  teriified  conscience  cannot  set  over  against  64 
God's  wrath  our  works  or  our  love,  but  it  is  at  length  pacified, 
when  it  apprehends  Christ  as  Mediator,  and  believes  the  prom- 
isps  given  for  his  sake.  For  those  who  dream  that,  without 
faith  in  Christ,  hearts  become  pacified,  do  not  understand  what 
the  remission  of  sins  is,  or  how  it  came  to  us.  Peter  (1  Ep.  2  :  65 
0)  cites  from  Isa.  (49  :  23,  and  28  :  16) :  "  He  thaf  believeth  on 


Ch.  V.,  Art.  XII.    KEPENTANCE  U<9 

him,  shall  not  be  confounded."  It  is  necessary  therefore,  that 
hypocrites  be  confounded,  who  are  confident  that  they  receive 
the  remission  of  sins  because  of  their  own  works,  and  not  be- 
cause of  Christ.  Peter  also  says  in  Acts  10:43:  "To  him 
give  all  the  prophets  witness,  that  through  his  name,  whoso- 
ever believeth  in  him,  shall  receive  remission  of  sins."  What 
lie  says,  "through  his  name,"  could  not  be  expressed  more 
clearly,  and  he  adds :  "  Whosoever  believeth  in  him."  Thus 
therefore  we  receive  the  remission  of  sins  only  through  the 
name  of  Christ,  i.  e.  for  Christ's  sake,  and  not  for  the  sake  of 
any  merits  and  works  of  our  own.  And  this  occurs  when  we 
believe  that  sins  are  remitted  to  us  for  Christ's  sake. 

Our  adversaries  cry  out  that  they  are  the  Church,  that  they  66 
are  following  the  consensus  of  the  Church  [what  the  Catholic, 
universal  Church  holds].  But  Peter  also  here  cites  in  our  be- 
half the  consensus  of  the  Church :  "  To  him  give  all  the 
prophets  witness,  that  through  his  name,  whosoever  believeth 
in  him,  shall  receive  remission  of  sins,"  etc.  The  consensus 
of  the  prophets  is  assuredly  to  be  judged  as  the  consensus  of 
the  Church  universal.  [I  verily  think  that  if  all  the  holy 
prophets  were  to  unanimously  agree  in  a  declaration  (since  God 
regards  even  a  single  prophet  as  an  inestimable  treasure),  it 
would  also  be  a  decree,  a  declaration,  and  a  unanimous  strong 
conclusion  of  the  universal,  Catholic,  Christian,  holy  Church, 
and  would  be  justly  regarded  such.]  We  concede  neither  to 
the  Pope,  nor  to  the  Church,  the  power  to  make  decrees  against 
this  consensus  of  the  prophets.  But  the  bull  of  Leo  openly  67 
condemns  this  article,  "  Of  the  Remission  of  Sins,"  and  the  ad- 
versaries condemn  it  in  the  Confutation.  From  which  it  is  ap- 
parent what  sort  of  a  Church  we  must  judge  that  of  these  men 
to  be,  who  not  only  by  their  decrees  censure  the  doctrine  that 
j7q  we  obtain  the  remission  of  sins  by  faith,  not  on  account 
of  our  works,  but  on  account  of  Christ,  but  who  also  give 
the  command,  by  force  and  the  sword  to  abolish  it,  and  by 
every  kind  of  cruelty  to  put  to  death  good  men,  who  thus 
believe. 

But  they  have  authors  of  a  great  name,  Scotus,  Gabriel,  and  68 
the  like,  and  passages  of  the  Fathers  which  are  cited  in  a  muti- 
lated form  in  the  decrees.  Certainly  if  the  testimonies  are  to 
be  counted,  they  surpass  us.  For  there  is  a  very  great  crowd 
of  most  trifling  writers  upon  the  Sententke,  who,  as  though  they 
had  conspired,  defend  these  figments  concerning  the  merit  of 
attrition,  and  of  works,  and  other  things,  which  we  have  above 
recounted.  But  lest  any  one  may  be  moved  by  the  multitude  69 
of  citations,  there  is  no  great  weight  in  the  testimonies  of  the 
later  writers,  who  did  not  originate  their  own  writings,  but 
onlv  by  compiling  from  the  writers  before  them,  transferred 


190       THE  APOLOGY  OF  THE  AUGSBURG   CONFESSION. 

these  opinions  from  some  bonks  into  others.  They  have  exer- 
cised do  judgment,  Imt  just  like  pedarii  senators  silently  have 
approved  tne  errors  of  their  superiors,  which  they  have  not  un- 
derstood. Let  ns  not,  therefore,  hesitate  to  oppose  this  utter-70 
ance  of  Peter,  which  cites  the  consensus  of  the  prophets,  to 
ever  so  many  legions  of  the  Sententiaries.  And  to  this  utter- 71 
ance  of  Peter,  the  testimony  of  the  Holy  Ghosl  is  added.  For 
the  text  speaks  thus  (Acts  10:44):  "While  Peter  yet  spake 
ihese  words,  the  Holy  Ghost  fell  on  all  them  which  heard  the 
Word."  Therefore,  let  pious  consciences  know  that  the  corn- 7a 
mand  of  God  is  this,  that  they  believe  that  they  are  freely  for- 
given for  Christ's  sake,  and  not  for  the  sake  of  onr  works. 
And  by  this  command  of  God,  let  them  sustain  themselves 
against  despair,  and  against  the  terrors  of  sin  and  of  death. 
And  let  them  know  that  this  belief  has  existed  among  saints  73 
from  the  beginning  of  the  world.  [Of  this  the  idle  sophists 
know  little;  and  the  blessed  proclamation,  the  Gospel,  which 
proclaims  the  forgiveness  of  sins  through  the  blessed  seed,  that 
is  Christ,  has  from  the  beginning  of  the  world  been  the  greatest 
consolation  and  treasure  to  all  pious  kings,  all  prophets,  all  be- 
lievers. For  they  have  believed  in  the  same  Christ  in  whom 
we  believe ;  for  from  the  beginning  of  the  world  no  saint  has 
been  saved  in  any  other  way  than  through  the  faith  of  the  same 
Gospel.  Therefore  Peter  says  also,  etc.]  For  Peter  clearly 
cites  the  consensus  of  the  prophets,  and  the  writings  of  the 
apostles  testify  that  they  believe  the  same  thing.  Nor  are  tes- 
timonies of  the  Fathers  wanting.  For  Bernard  says  the  same 
thing  in  words  that  are  in  no  way  obscure :  "  For  it  is  necessary 
first  of  all  to  believe  that  you  cannot  have  remission  of  sins, 
unless  by  the  indulgence  of  God,  but  add  yet  that  you  believe 
this,  viz.  that  through  him  sins  are  forgiven  thee.  This  is  the 
testimony  which  the  Holy  Ghost  asserts  in  thy  heart,  saying: 
'  Thy  sins  are  forgiven  thee/  For  thus  the  apostle  judges  that 
man  is  justified  freely  through  faith."  These  words  of  Ber- 74 
nard  shed  light  upon  our  cause  wonderfully,  because  he  not 
only  requires  that  we  in  a  general  way  believe  that  sins  are  re 
lg»  mitted  through  mercy,  but  he  bids  us  add  special  faith, 
by  which  we  believe  that  sins  are  remitted  even  to  us; 
and  he  teaches  how  we  may  be  rendered  certain  concerning  the 
remission  of  sins,  viz.  when  our  hearts  are  encouraged  ly  faith, 
and  become  tranquil  through  the  Holy  Ghost.  What  more  do 
the  adversaries  require?  [But  how  now,  ye  adversaries?  Is 
St.  Bernard  also  a  heretic?]  Do  they  still  dare  to  deny  that 
by  faith  we  obtain  the  remission  of  sins,  or  that  faith  is  a  part 
of  repentance? 

Thirdly,  the  adversaries  say  that  sin  is  remitted,  because  an  75 
attrite  or  contrite  person  elicits  an  act  of  love  to  God  [if  we 


Ch.  V  ,  Akt.  XII.     REPENTANCE.  i#i 

undertake  from  reason  to  love  God],  and  by  this  act  merits  to 
receive  the  remission  of  sins.  This  is  nothing  but  to  teach  the 
Law,  the  Gospel  being  blotted  out,  and  the  promise  concerning 
Christ  being  abolished.  For  they  require  only  the  Law  an  I 
our  works,  because  the  Law  demands  love.  Besides,  they  teacn 
as  to  be  confident  that  we  obtain  remission  of  sins  because  of 
contrition  and  love.  What  else  is  this  than  to  put  confidence 
in  our  works,  not  in  the  promise  of  God's  Word  and  the  promise 
concerning  Christ?  But  if  the  Law  be  sufficient  for  obtaining 
the  remission  of  sins,  what  need  is  there  of  the  Gospel?  what 
need  is  there  of  Christ,  if  we  obtain  remission  of  sins  because 
of  our  own  work?  We,  on  the  other  hand,  call  consciences 76 
away  from  the  Law  to  the  Gospel ;  and  from  confidence  in 
their  own  works,  to  confidence  in  the  promise  and  Christ ;  be- 
cause the  Gospel  presents  to  us  Christ,  and  promises  freely  the 
remission  of  sins  for  Christ's  sake.  In  this  promise  it  bids  us 
trust,  viz.  that,  for  Christ's  sake,  we  are  reconciled  to  the 
Father,  and  not  for  the  sake  of  our  own  contrition  or  love. 
For  there  is  no  other  Mediator  or  Propitiator  than  Christ. 
Neither  can  we  do  the  works  of  the  Law,  unless  we  have  first 
been  reconciled  through  Christ.  And  if  we  would  do  anything, 
yet  we  must  believe  that  not  for  the  sake  of  these  works,  but 
for  the  sake  of  Christ  as  Mediator  and  Propitiator,  Ave  obtain 
the  remission  of  sins. 

Yea,  it  is  a  reproach  to  Christ  and  a  repeal  of  the  Gospel,  to  77 
believe  that  we  obtain  the  remission  of  sins,  on  account  of  the 
Law,  or  otherwise  than  by  faith  in  Christ.     This  theory  also 
we   have   discussed   above   in    the   chapter   Of   Justification,1 
lR1     where  we  declared  why  we  confess  that  men  are  justified 

by  faith,  not  by  love.  Therefore,  the  doctrine  of  the  ad-  78 
versaries,  when  they  teach  that  by  their  own  contrition  and 
love  men  obtain  the  remission  of  sins,  and  trust  in  this  contri- 
tion and  love,  is  merely  the  doctrine  of  the  Law,  and  of  that  . 
too  as  not  understood  [which  they  do  not  understand  with  re- 
spect to  the  kind  of  love  towards  God  which  it  promotes] ;  just 
as  the  Jews  looked  upon  the  veiled  face  of  Moses.  For  let  us 
imagine  that  love  is  present,  let  us  imagine  that  works  are  pres- 
ent, yet  neither  love  nor  works  can  be  a  propitiation  for  sin 
[or  be  of  as  much  value  as  Christ].  And  they  cannot  even  be 
opposed  to  the  wrath  and  judgment  of  God,  according  to  Ps. 
143  :  2  :  "  Enter  not  into  judgment  with  thy  servant,  for  in  thy 
sight  shall  no  man  living  be  justified."  Neither  ought  the 
honor  of  Christ  to  be  transferred  to  our  works. 

For  these  reasons,  Paul  contends2  that  we  are  not  justified  79 


1  \  Gl  sqq.,  p.  98  ;   Of  Love  and  Fulfilling  of  the  Law,  \  26  sqq.,  p.  11 
1  Rom.  3  :  24,  28  ;  4  :  13  sq. ;  Gal.  3  :  22. 


1S2       THE  APOLOGY  OF  THE  AUGSBURG  CONFESSION. 

by  the  Law,  and  he  opposes  to  the  Law  the  promise  of  the  re- 
mission of  sins,  which  is  granted  for  Christ's  sake,  and  teaches 
that  we  freely  receive  the  remission  of  sins  for  Christ's  sake. 
Paul  calls  us  away  from  the  Law  to  this  promise.  Upon  this 
promise  he  bids  us  look  [and  regard  the  Lord  Christ  our  treas- 
ure], which  certainly  will  be  void,1  if  we  be  justified  by  the 
Law  before  we  are  justified  through  the  promise,  or  if  we  ob- 
tain the  remission  of  sins  on  account  of  our  own  righteousness. 
But  it  is  evident  that  the  promise  was  given  us  and  Christ  was  8, 
tendered  to  us  for  the  very  reason  that  we  cannot  do  the  works 
of  the  Law.2  Wherefore,  it  is  necessary  that  we  be  reconciled 
by  the  promise  before  we  do  the  works  of  the  Law.  The 
promise,  however,  is  received  only  by  faith.  Therefore,  it  is 
necessary  for  contrite  persons  to  apprehend  by  faith  the  prom- 
ise of  the  remission  of  sins  granted  for  Christ's  sake,  and  to 
be  confident  that  freely  for  Christ's  sake,  they  have  a  reconciled 
Father.  This  is  the  meaning  of  Paul,  Rom.  4  :  16,  where  he8i 
says :  "  Therefore  it  is  of  faith,  that  it  might  be  by  grace ;  to 
the  end  the  promise  might  be  sure."  And  Gal.  3  :  2 2  :  "  The 
Scripture  hath  concluded  all  under  sin,  that  the  promise  by 
faith  of  Jesus  Christ  might  be  given  them  that  believe,"  i.  e. 
all  are  under  sin,  neither  can  they  be  freed  otherwise  than  by 
apprehending  by  faith  the  promise  of  the  remission  of  sins. 
Therefore,  we  must  by  faith  accept  the  remission  of  sins  be-  8? 
fore  we  do  the  works  of  the  Law ;  although,  as  has  been  said 
above,  love  follows  faith,  because  the  regenerate  receive  the 
Holy  Ghost,  and  accordingly  begin  [to  become  friendly  to  the 
Law  and]  to  do  the  works  of  the  Law. 
182  would  cite  more  testimonies,  if  they  were  not  obvi-  83 

ous  to  every  godly  reader  in  the  Scriptures.  And  we  do 
not  wish  to  be  prolix,  in  order  that  this  case  may  be  the  more 
readily  seen  through.  Neither  indeed  is  there  any  doubt  that  84 
the  meaning  of  Paul  is  what  we  are  defending,  viz.  that  by 
faith  we  receive  the  remission  of  sins  for  Christ's  sake,  that  by 
faith  we  ought  to  oppose  to  God's  wrath  Christ  as  Mediator, 
and  not  our  works.  Neither  let  godly  minds  be  disturbed,  even 
though  the  adversaries  find  fault  with  the  judgments  of  Paul. 
Nothing  is  said  so  simply  that  it  cannot  be  distorted  by  cavil- 
ling. We  know  that  this  which  we  have  mentioned  is  the  true 
and  genuine  meaning  of  Paul ;  we  know  that  this  our  belief 
brings  to  godly  consciences  [in  agony  of  death  and  temptation] 
sure  comfort,  without  which  no  one  can  stand  in  God's  judgment. 

Therefore  let  these  pharisaic  opinions  of  the  adversaries  be  83 
rejected,  viz.  that  we  do  not  receive  by  faith  the  remission  of 
sins,  but  that  it  ought  to  be  merited  by  our  love  and  works ; 

IRom.  4:14.  8  Rom.  4    16 


Ch.  V.,  Art.  XII     REPENTANCE.  193 

i hat  we  ought  to  oppose  our  love  and  our  works  to  the  wrath 
of  God.  Not  of  the  Gospel,  but  of  the  Law  is  this  doctrine, 
which  feigns  that  man  is  justified  by  the  Law  before  he  has 
been  reconciled  through  Christ  to  God,  since  Christ  says 
(John  15:5):  "Without  me,  ye  can  do  nothing;"  likewise: 
"I  am  the  true  Vine;  ye  are  the  branches."  But  theadver-86 
saries  feign  that  we  are  branches  not  of  Christ,  but  of  Moses. 
For  they  wish  to  be  justified  by  the  Law,  and  to  offer  their 
love  and  works  to  God,  before  they  are  reconciled  to  God 
through  Christ,  before  they  are  branches  of  Christ.  Paul,  on 
the  other  hand  [who-  is  certainly  a  much  greater  teacher  than 
the  adversaries],  contends  that  the  Law  cannot  be  observed 
without  Christ.  Accordingly,  in  order  that  we  may  be  recon- 
ciled to  God  for  Christ's  sake,  the  promise  must  be  received  be- 
fore we  do  the  works  of  the  Law.  We  think  that  these  things  87 
are  sufficiently  clear  to  godly  consciences.  And  hence  they  will 
understand  why  we  have  declared  above  that  men  are  justified 
by  faith,  not  by  love,  because  we  must  oppose  to  God's  wrath 
not  our  love  or  works,  or  confidence  in  our  love  and  works,  but 
Christ  as  Mediator  [for  all  our  ability,  all  our  deeds  and  works 
are  far  too  weak  to  remove  and  appease  God's  wrath].  And 
we  must  apprehend  the  promise  of  the  remission  of  sins,  before 
we  do  the  works  of  the  Law. 
l£o        Lastly,  when  will  conscience  be  pacified  if  we  receive  88 

remission  of  sins  on  the  ground  that  we  love,  or  that  we 
do  the  works  of  the  Law?  For  the  Law  will  always  accuse  us, 
because  we  never  satisfy  God's  Law.  Just  as  Paul  says  (Rom. 
4:15):  "  The  Law  worketh  wrath."  Chrysostom  asks  concern- 
ing repentance,  Whence  are  wTe  made  sure  that  our  sins  are  re- 
mitted us?  The  adversaries  even  in  their  "Sentences,"  ask 
concerning  the  same  subject.  This  cannot  be  explained,  con- 
sciences cannot  be  made  tranquil,  unless  they  know  that  it  is 
God's  command  and  the  very  Gospel,  that  they  should  be  firmly 
confident  that  for  Christ's  sake  sins  are  remitted  freely,  and 
that  they  should  not  doubt  that  these  are  remitted  to  them.  If 
any  one  doubt,  he  charges,  as  John  says  (1  Ep.  5  :  10),  the 
divine  promise  with  falsehood.  We  teach  that  this  certainty 
of  faith  is  required  in  the  Gospel.  The  adversaries  leave  con- 
sciences uncertain  and  wavering.  Consciences  do  nothing  from  89 
faith,  since  they  perpetually  doubt  whether  they  have  remission. 
[For  it  is  not  possible  that  there  should  be  rest,  or  a  quiet  and 
peaceful  conscience,  if  they  doubt  whether  God  be  gracious. 
For  if  they  doubt  whether  they  have  a  gracious  God,  whethei 
they  be  doing  right)  whether  they  have  forgiveness  of  sins, 
how  can,  etc.]  How  can  they  in  this  doubt  call  upon  God, 
how  can  they  be  confident  that  they  are  heard?  Thus  the 
entire  life  is  without  God  [faith],  and  without  the  true  wor- 

25 


194        THE  APOLOGY  OF  THE   AUGSBURG  CONFESSION. 

ship  of  God.  This  is  what  Paul  says  (Rom.  14  :  23),  thai 
"  Whatsoever  is  not  of  faith,  is  sin."  And  because  they  are  con- 
stantly occupied  with  this  doubt,  they  never  experience  what 
faith  [God  or  Christ]  is.  Thus  it  comes  to  pass,  that  they  rush 
at  last  into  despair  [die  in  doubt,  without  God,  without  all 
knowledge  of  God].  Such  is  the  doctrine  of  the  adversaries, 
the  doctrine  of  the  Law,  the  annulling  of  the  Gospel,  the  doc- 
trine of  despair.  [Whereby  Christ  is  suppressed,  men  are  led 
into  overwhelming  sorrow  and  torture  of  conscience,  and  finally, 
when  temptation  comes,  into  despair.]  Now  we  are  glad  to  ^ 
refer  to  all  good  men  the  judgment  concerning  this  topic  of  re- 
pentance, for  it  has  no  obscurity,  in  order  that  they  may  decide 
whether  we  or  the  adversaries  have  taught  those  things  which 
are  more  godly  and  healthful  to  consciences.  Indeed  these  dis- 
sensions in  the  Church1  do  not  delight  us ;  wherefore  unless  we 
would  have  great  and  necessary  reasons  for  dissenting  from  the 
adversaries,  we  would  with  the  greatest  pleasure  be  silent. 
But  now,  since  they  condemn  the  manifest  truth,  it  is  not  right 
for  us  to  desert  a  cause  which  is  not  our  own,  but  is  that  of 
Christ  and  the  Church.  [We  cannot  with  fidelity  to  God  and 
conscience,  deny  this  blessed  doctrine  and  divine  truth,  from 
which  we  expect  at  last  when  this  poor  temporal  life  ceases, 
and  all  help  of  creatures  fails,  the  only  eternal  highest  consola- 
tion ;  nor  will  we  in  anything  recede  from  this  cause,  which  is 
not  only  ours,  but  that  of  all  Christendom,  and  concerns  the 
highest  treasure,  Jesus  Christ.]2 
184        We  have  declared  for  what  reasons  we  assigned  to  re-9« 

pentance  these  two  parts,  contrition  and  faith.  And  we 
have  done  this  the  more  freely,  because  many  expressions  con- 
cerning repentance  are  published  which  are  cited  in  a  muti- 
lated form  from  the  Fathers  [Augustine  and  the  other  ancient 
Fathers],  and  which  the  adversaries  have  distorted,  in  order  to 
put  faith  out  of  sight.  Such  are :  "  Repentance  is  to  lament 
past  evils,  and  not  to  commit  again  deeds  that  ought  to  be 
lamented."  Again  :  "  Repentance  is  a  punishment  of  the  one 
grieving,  punishing  in  himself  what  he  is  sorry  that  he  has 
committed."  In  these  passages,  no  mention  is  made  of  faith. 
And  not  even  in  the  schools,  when  they  interpret,  is  anything 
added  concerning  faith.  Wherefore,  in  order  that  the  doctrine  9; 
of  faith  might  be  the  more  conspicuous,  we  have  enumerated  it 
amc  ig  the  parts  of  repentance.  For  the  subject  itself  shows 
that  those  passages  which  require  contrition  or  good  works, 
and  make  no  mention  of  justifying  faith,  are  dangerous  [as 
experience  proves].  And  prudence  can  justly  be  desired  in  9* 
those  who  have  collected  these  centos  of  the  Sentences  and  de- 

1  Apology,  Preface,  1 16.  »  Cf.  $  2. 


Ch.  VI.    CONFESSION  AND  SATISFACTION.  1 95 

~reos.  For  since  the  Fathers  speak  in  some  places  concerning 
one  part,  and  in  other  places  concerning  another  part  of  re- 
pentance, and  not  only  concerning  one  part,  but  concerning 
both,  i.  e.  concerning  contrition  and  faith,  it  would  have  been 
well  to  select  and  combine  their  judgments. 

For  Tertullian  speaks  excellently  concerning  faith,  dwelling  94 
upon  the  oath  in  the  prophet  (Ez.  33  :11):  "As  I  live,  saith 
the  Lord  God,  I  have  no  pleasure  in  the  death  of  the  wicked ; 
but  that  the  wicked  turn  from  his  way  and  live."  For  as  God 
swears  that  he  does  not  wish  the  death  of  a  sinner,  he  shows 
that  faith  is  required,  in  order  that  we  may  believe  the  one 
swearing,  and  be  firmly  confident  that  he  forgives  us.  The 
authority  of  the  divine  promises  ought  by  itself  to  be  great  in 
our  estimation.  But  this  promise  has  also  been  confirmed  by 
an  oath.  Wherefore,  if  any  one  be  not  confident  that  he  is 
forgiven,  he  denies  that  God  has  sworn  what  is  true,  than  which 
a  more  horrible  blasphemy  cannot  be  imagined.  For  Tertul- 
lian speaks  thus :  "  He  invites  by  reward  to  salvation,  even 
swearing.  Saying,  ' 1  live/  he  desires  that  he  be  believed.  Oh 
blessed  we,  for  whose  sake  God  swears !  Oh  most  miserable,  if 
we  believe  not  the  Lord  when  he  swears  !"  But  here  we  must  95 
know  that  this  faith  ought  to  be  confident  that  God  freely  for- 
gives us,  for  the  sake  of  Christ,  for  the  sake  of  his  own  prom- 
ise, not  for  the  sake  of  our  works,  contrition,  confession  or 
satisfactions.  For  if  faith  rely  upon  these  works,  it  immedi- 
ately becomes  uncertain,  because  the  terrified  conscience  sees 
that  these  works  are  unworthy.  Accordingly  Ambrose  speaks  96 
.«(.  admirably  concerning  repentance  :  "Therefore  it  is  proper 
for' us  to  believe  both  that  we  are  to  repent  and  that  we 
are  to  be  pardoned ;  that,  nevertheless  we  should  hope  for  par- 
don as  from  faith  ;  and  faith  obtains  it  as  from  a  handwriting." 
Again  :  "  It  is  faith  which  covers  our  sins."  Therefore,  there  97 
are  sentences  extant  in  the  Fathers,  not  only  concerning  contri- 
tion and  works,  but  also  concerning  faith.  But  the  adversaries, 
since  they  understand  neither  the  nature  of  repentance,  nor  the 
language  of  the  Fathers,  select  passages  concerning  a  part  of 
repentance,  viz.  concerning  works ;  they  pass  over  the  declara- 
tions made  elsewhere  concerning  faith,  since  they  do  not  under- 
stand them. 

CHAPTER  VI. 

Of  Confession  and  Satisfaction. 

Good  men  can  easily  judge  that  it  is  of  the  greatest  import-  1 
ance   that   the  true    loctrine  concerning   the  above-mentioned 

Parallel  Passages. — Aug.  Conf.,  Arts.  xi.  and  xii.,  §  10;  Apology,  Art.  xi. 
I  63  sqq. ;  xii.,  \  13sqq. ;  Smalcald  Articles,  Part  III.,  Art.  iii.,  \\  10, 19  sqq. ;  Art 
riL ;  Small  Catechism,  Part  V. ;  Formula  of  Concord,  Ep.  and  SoL  Decl.,  Art.  iii 


l9o     tup:  apology  of  the  augsburg  confession. 

parts,  viz.  contrition  and  faith,  be  preserved.     [For  the  gp*ea1 
fraud  of  indulgences,  etc.  and  the  preposterous  doctrines  of  the 
sophists  have  sufficiently   taught  us  what  great  vexation  and 
danger  arise  therefrom,  if  a  foul  stroke  be  here  made.     How- 
many  a  godly  conscience  under  the  Papacy  sought  with  great 
labor  the  true  way,  and  in  the  midst  of  such  darkness  did  not 
find  it!]     Therefore,  we  have  always  been  occupied  more  with 
the  elucidation  of  these  topics,  and  have  disputed  nothing  as 
yet  concerning  confession  and  satisfaction.     For  we  also  retain  2 
confession,  especially  on  account  of  the  absolution,  which  is  the 
Word  of  God,  that,  by  divine  authority,  the  power  of  the  keys 
proclaims  concerning  individuals.   Wherefore  it  would  be  wicked  3 
to  remove  private  absolution  from  the  Church.     Neither  do  4 
they  understand  what  the  remission  of  sius  or  the  power  of  the 
keys  is,  if  they  despise  private  absolution.     But  in  reference  to  5 
the  enumeration  of  offences  in  confession,  we  have  said  above 
that  we  hold  that  it  is  noi  necessary  by  divine  right.     For  the  6 
objection,  made  by  some,  that  a  judge  ought  to  know  a  case  be- 
fore he  pronounces  upon  it,  pertains  in  no  way  to  this  subject ; 
because !  the  ministry  of  absolution  is  favor  or  grace,  it  is  not  a 
judgment  or  law.     Therefore  ministers  in  the  Church  have  the  7 
command  to  remit  sin  ;  they  have  cot  the  command  to  investi- 
gate secret  sins.     And  indeed  they  aboolve  from  those  that  we  8 
do  not  remember ;  for  which  reason  absolution,  which  is  the 
voice  of  the  Gospel  remitting  sins  and  consoling  consciences, 
does  not  require  judicial  examination. 

And  it  is  ridiculous  to  transfer  hither  the  saying  of  Solomon  9 
(Prov.  27:23):  "Be  thou  diligent  to  know\he  state  of  thy 
flocks."  For  Solomon  says  nothing  of  confession,  but  gives  to 
the  father  of  a  family  a  domestic  precept,  that  he  should  use 
.™  what  is  his  own,  and  abstain  from  what  is  another's ;  and 
he  commands  him  to  take  care  of  his  own  property  dili- 
gently, yet  in  such  a  way  that  with  his  mind  oocup?ed  with  the 
increase  of  his  resources,  he  should  not  cast  away  ths  fear  of 
God,  or  faith  or  care  in  God's  Word.     But  our  advert  lies  by 


1  Var.  continues  thus  :  Absolution  is  the  execution  of  the  benefit  of  an- 
other, and  not  a  judgment.  For  Christ  gave  the  command  to  remit  sins  . 
this  command  ministers  execute.  They  have  not  a  command  concerning 
taking  cognizance  of  secret  things.  This  can  be  understood  from  tnt 
fact  that  they  remit  infinite  sins,  which  not  even  we  ourselves,  to  whom 
they  are  remitted,  remember.  And  if  the  remission  would  depend  npov 
knowledge,  the  entire  matter  would  be  uncertain.  But  it  does  not  cer- 
tain to  the  present  disputation  to  determine  what  sort  of  jurisdiction  tV 
Church  has  in  offences  which  are  publicly  known.  For  inasmuch  v 
these  are  known,  they  are  accused  by  name,  and  afterwards  they  are  re- 
mitted by  name,  if  their  author  wish  to  be  received  by  the  Church 


Ch.  VI.    CONFESSION   AND  SATISFACTION.  197 

a  wonderful  metamorphosis  transform  passages  of  Scripture  to 
whatever  meaning  they  please.  Here  "  to  know  "  signifies  with 
them  to  hear  confessions,  "  the  state,"  not  the  outward  life,  but 
the  secrets  of  conscience ;  and  "  the  flocks "  signify  men. 
["Stable,"  we  think,  means  a  school,  within  which  there  are 
such  doctors  and  orators.  But  it  has  happened  aright  to  those 
who  thus  despise  the  Holy  Scriptures  and  all  sound  interpreta- 
tion, that  they  make  great  mistakes  in  grammar.]  The  inter- 
pretation is  assuredly  neat,  and  is  worthy  of  these  despisers  of 
the  pursuits  of  eloquence.  But  if  any  one  desire  by  a  simili- 
tude to  transfer  a  precept  from  a  father  of  a  family  to  a  pastor 
:>f  a  Church,  he  ought  certainly  to  interpret  "state"  [V. 
vultus,  countenance]  as  applying  to  the  outward  life.  This 
similitude  will  be  the  most  consistent. 

But  let  us  omit  such  matters  as  these.  At  different  times  i: 
in  the  Psalms  mention  is  made  of  confession,  as  (Ps.  32  :  5) : 
"I  said,  I  will  confess  my  transgressions  unto  the  Lord;  and 
thou  forgavest  the  iniquity  of  my  sin."  Such  confession  of  sin 
which  is  made  to  God,  is  contrition  itself.  For  when  confes- 
sion is  made  to  God,  it  must  be  made  with  the  heart,  not  alone 
with  the  voice,  as  is  made  on  the  stage  by  actors.  Therefore, 
such  confession  is  contrition,  in  which,  feeling  God's  wrath,  we 
confess  that  God  is  justly  angry,  and  that  he  cannot  be  appeased, 
and,  nevertheless,  we  seek  for  mercy  because  of  God's  promise 
Such  is  the  following  confession  (Ps.  51:4):  "Against  thee  n 
only  have  I  sinned,  that  thou  mightest  be  justified,  and  be  clear 
when  thou  judgest,"  L  e.  "  I  confess  that  I  am  a  sinner,  and  have 
merited  eternal  wrath,  and  that  I  cannot  set  my  righteousnesses, 
my  merits,  over  against  thy  wrath  ;  accordingly  I  declare  that 
thou  art  just  when  thou  condemnest  and  punishest  us;  I  de- 
clare that  thou  art  clear  when  hypocrites  judge  thee  as  being 
unjust  in  punishing  them,  or  condemning  the  well-deserving. 
Yea,  our  merits  cannot  be  opposed  to  thy  judgment;  but  we 
will  thus  be  justified,  viz.  if  thou  justifiest  us,  if,  through  thy 
mercy,  thou  accountest  us  righteous."  Perhaps  some  one  may  12 
also  cite  James  (5  :  16)  :  "  Confess  your  faults  one  to  another." 
But  here  the  reference  is  not  to  confession  that  is  to  be  made  to 
the  priests,  but  in  general  concerning  the  reconciliation  of 
brethren  to  each  other.  For  it  commands  that  the  confession 
be  mutual. 
187        Again,  our  adversaries  will  condemn  many  most  gener-  1  j 

ally  received  teachers,  if  they  will  contend  that  in  confes- 
sion an  enumeration  of  offences  be  necessary  according  to  divine 
law.  For  although  we  approve  of  confession,  and  judge  that 
an  examination  is  of  advantage,  in  order  that  men  may  be  the 
better  instructed  [young  and  inexperienced  persons  be  ques- 
tioned], yet  the  matter  must  be  so  controlled  that  snares  be  not 


198        THE  APOLOGY   OF  THE  AUGSBURG  CONFESSION. 

ca6t  upon  consciences,  which  never  will  be  tranquil,  if  they 
think  that  they  cannot  obtain  the  remission  of  sins,  unless  this 
precise  enumeration  be  maJe.  That  which  the  adversaries  have  14 
expressed  in  the  Confutation1  is  certainly  most  false,  viz.  that  a 
full  confession  is  necessary  for  salvation.  For  this  is  impos- 
sible. And  what  snares  they  here  cast  upon  the  conscience 
when  they  require  a  full  confession  !  For  when  will  conscience 
be  sure  that  the  confession  is  full?  In  the  Church  writers  15 
mention  is  made  of  confession,  but  they  do  not  speak  of  this 
enumeration  of  secret  offences,  but  of  the  rite  of  public  repent- 
ance. For  as  the  fallen  or  notorious  [those  guilty  of  public 
crimes]  were  not  received  without  fixed  satisfactions  [without 
a  public  ceremony  or  reproof],  they  made  confession  on  this  ac- 
count to  the  presbyters,  in  order  that  satisfactions  might  be  pre- 
scribed to  them  according  to  the  measure  of  their  offences. 
This  entire  matter  contained  nothing  similar  to  the  enumera- 
tion concerning  which  we  are  disputing.  This  confession  was 
made,  not  because  without  it  the  remission  of  sins  before  God 
could  not  occur,  but  because  satisfactions  could  not  be  pre- 
scribed unless  the  kind  of  offence  were  first  known.  For 
other  offences  had  other  canons. 

And  from  this  rite  of  public  repentance,  we  have  derived  16 
the  name,  "  satisfaction. "  For  the  holy  Fathers  were  unwill- 
ing to  receive  those  who  had  fallen,  or  who  had  become  notori- 
ous, unless,  as  far  as  it  was  possible,  their  repentance  had  been 
first  examined  into,  and  observed.  And  there  seem  to  have 
been  many  causes  for  this.  For  to  chastise  those  who  had 
fallen  served  as  an  example,  just  as  also  the  gloss  upon  the  de- 
crees admonishes,  and  it  was  improper  immediately  to  admit 
notorious  men  to  the  communion  [without  being  tested]. 
These  customs  have  long  since  grown  obsolete.  Neither  is  it 
necessary  to  restore  them,  because  they  are  not  necessary  for 
the  remission  of  sins  before  God.  Neither  did  the  Fathers  17 
hold  this,  viz.  that  men  merit  the  remission  of  sins  through 
such  customs  or  such  works.  Although  these  spectacles  [such 
outward  ceremonies]  are  accustomed  to  lead  astray  the  ignorant, 
to  think  that  by  these  works  they  merit  the  remission  of  sins 
before  God.  But  if  any  one  thus  hold,  he  holds  to  the  faith 
of  a  Jew  and  heathen.  For  even  the  heathen  had  certain  ex- 
piations for  offences,  through  which  they  imagined  that  they 
,00    were  reconciled  to  God.     Now,  however,  since  the  custom  18 

has  become  obsolete,  the  name  "  satisfaction  "  still  remains, 
and  a  trace  of  the  custom  also  remains  in  prescribing  in  confes- 
sion certain  satisfactions,  which  they  define  as  woiks  that  are 
not  due.     We  call  them  canonical  satisfactions.     Of  these  we  15 

1  Confutation,  Art.  xi. 


Ch.  VI.    CONFESSION   AND  SATISFACTION.  199 

hold,  just  as  of  the  enumeration,  that  canonical  satisfactions 
[these  public  ceremonies]  are  not  necessary  by  divine  law  for 
the  remission  of  sins ;  just  as  also  the  ancient  ceremonies  of 
satisfactions  in  public  repentance  were  not  necessary  by  divine 
law  for  the  remission  of  sins.  For  the  belief  concerning  faith 
muse  be  retained,  that  by  faith  we  obtain  remission  of  sins  for 
Christ's  sake,  and  not  for  the  sake  of  our  works  that  precede 
or  follow  (when  Ave  are  converted  or  born  anew  in  Christ). 
And  for  this  reason,  we  have  discussed  especially  the  question 
of  satisfactions,  that  by  supporting  them  the  righteousness 
of  faith  be  not  obscured,  or  men  think  that,  for  the  sake  of 
these  works,  they  obtain  remission  of  sins.  And  many  sayings  2c 
that  are  current  in  the  schools  aid  the  error,  such  as  that  which 
they  give  in  the  definition  of  satisfaction,  viz.  that  it  is  wrought 
for  the  purpose  of  appeasing  the  divine  displeasure. 

But,  nevertheless,  the  adversaries  acknowledge  that  satisfac-  21 
tions  are  of  no  profit  for  the  remission  of  guilt.  Yet  they  im- 
agine that  satisfactions  are  of  profit  in  redeeming  from  the 
punishments,  whether  of  purgatory,  or  other  punishments. 
For  thus  they  teach  that  in  the  remission  of  sins,  God  [without 
means,  alone]  remits  the  guilt,  and  yet,  because  it  belongs  to 
divine  justice  to  punish  sin,  that  he  commutes  eternal  into  tem- 
poral punishment.  They  add  farther  that  a  part  of  this  tem- 
poral punishment  is  remitted  by  the  power  of  the  keys,  but 
that  the  rest  is  redeemed  by  means  of  satisfactions.  Neither 
can  it  be  understood  of  what  punishments  a  part  is  remitted  by 
the  power  of  the  keys,  unless  they  say  that  a  part  of  the  pun- 
ishments of  purgatory  are  remitted,  from  which  it  would  fol- 
low that  satisfactions  are  only  punishments  redeeming  from 
purgatory.  And  these  satisfactions,  they  say,  avail  even  though 
they  are  rendered  by  those  who  have  relapsed  into  mortal  sin, 
as  though  indeed  the  divine  displeasure  could  be  appeased  by 
those  who  are  in  mortal  sin.1  This  entire  matter  is  fictitious,  22 
and  recently  fabricated  without  the  authority  of  Scripture  and 
the  old  writers  of  the  Church.  And  not  even  Longobardus 
speaks  in  this  way  of  satisfactions.  The  scholastics  saw  that  23 
there  were  satisfactions  in  the  Church  ;  and  they  did  not  notice 
that  these  ceremonies  had  been  instituted  both  for  the  purpose 
of  example,  and  for  testing  those  who  desired  to  be  received  by 
the  Church.  In  a  word,  they  did  not  see  that  it  was  a  disci- 
pline, and  entirely  a  matter  pertaining  to  external  discipline. 
Accordingly  they  superstitiously  imagined,  that  these  avail  not 
•  8q  for  discipline  before  the  Church,  but  for  appeasing  God. 
A nd  just  as  in  other  places  they  frequently,  with  great  inapt- 
ness,  have  confounded  spiritual  and  civil  matters  [the  kingdom 


1  Rom.  2  :  28  sqq. ;  Gal.  0  :  15. 


200        THE  APOLOGY  OF  THE  AUGSBURG  CONFESSION. 

of  Christ  which  is  spiritual  and  the  kingdom  of  the  world,  and 
external  discipline],  the  same  happens  also  with  regard  to  satis- 
factions. But  the  gloss  on  the  canons  at  various  places  testifies  24 
that  these  observances  were  instituted  for  the  sake  of  church 
discipline  [should  serve  alone  for  an  example  before  the 
Church]. 

Let  us  see,  moreover,  how  in  the  Confutation  which  they  25 
had  the  presumption  to  obtrude  upon  His  Imperial  Majesty, 
;hey  prove  these  their  figments.  They  cite  many  passages 
from  the  Scriptures,  in  order  to  impose  upon  the  inexperienced, 
as  though  this  subject,  which  was  unknown  even  in  the  time  of 
Longobard,  had  authority  from  the  Scriptures.  They  bring 
forward  such  passages  as  these:  "  Bring  forth,  therefore,  fruits 
meet  for  repentance"  (Matt.  3:8;  Mark  1:15).  Again: 
"Yield  your  members  servants  to  righteousness  "  (Rom.  6  :  19). 
Again  Christ  preaches  repentance  (Matt.  4:17):  "Repent." 
Again  Christ  (Luke  24  :  47)  commands  the  apostles  "  to  preach 
repentance,"  and  Peter  preaches  repentance  (Acts  2 :  38).  Af- 
terward they  cite  certain  passages  of  the  Fathers  and  the 
canons,  and  conclude  that  satisfactions  in  the  Church  are  not 
to  be  abolished  contrary  to  the  plain  Gospel  and  the  decrees  of 
the  Councils  and  Fathers  [against  the  decision  of  the  Holy 
Church],  nay  even  that  those  who  have  been  absolved  by  the 
priest  ought  to  bring  to  perfection  the  repentance  that  has  been 
enjoined,  following  the  declaration  of  Paul  (Tit.  2:14):  "  Who 
gave  himself  for  us,  that  he  might  redeem  us  from  all  iniquity, 
and  purify  unto  himself  a  peculiar  people,  zealous  of  good 
works." 

May  God  put  to  confusion  these  godless  sophists  who  so  26 
wickedly  distort  God's  Word  to  their  own  most  vain  dreams ! 
What  good  man  is  there  who  is  not  moved  by  such  dishonesty  ? 
"  Christ  says,  '  Repent/  the  apostles  preach  repentance ;  there- 
fore eternal  punishments  are  compensated  by  the  punishments 
of  purgatory,  therefore  the  keys  have  the  power  to  remit  part 
of  the  punishments  of  purgatory,  therefore  satisfactions  redeem 
the  punishments  of  purgatory  "  !  Who  has  taught  these  asses 
such  logic?  Yet  this  is  neither  logic  nor  sophistry,  but  cun- 
ning trickery.  Accordingly  they  appeal  to  tne  expression  re- 
pent in  such  a  way  that,  when  the  inexperienced  hear  such  a 
passage  cited  against  us,  they  derive  the  opinion  that  we  deny 
all  repentance.  By  these  arts,  they  endeavor  to  alienate  minds 
jq^  and  to  enkindle  hatred,  so  that  the  inexperienced  may  cry 
out  against  us,  that  such  pestilent  heretics  as  disapprove 
of  repentance  should  be  removed  from  their  midst. 

But  we  hope  that  among  good  men   these  calumnies  [and  27 
misrepresentations  of  Holy  Scripture]  may  make  little  head- 
way.    And  God   will   not  long  endure  such   impudence  and 


Ch.  VI.     CONFESSION   AND  SATISFACTION.  2ul 

wickedness.  [They  will  certainly  be  consumed  by  the  first  and 
second  commandments.]  Neither  lias  the  Pope  of  Rome  con- 
sulted well  for  his  own  dignity  in  employing  such  patrons,  be- 
cause he  has  entrusted  a  matter  of  the  greatest  importance  to 
the  judgment  of  these  sophists.  For  since  we  include  in  the 
confession  almost  the  sum  of  the  entire  Christian  doctrine, 
judges  should  have  been  appointed  to  make  a  declaration 
concerning  matters  so  important  and  so  many  and  various, 
whose  learning  and  faith  would  have  been  more  approved 
than  that  of  the  sophists  who  have  written  this  Confutation. 
It  was  particularly  becoming  for  you,  O  Campegius,  in  accord-  il 
ance  with  your  wisdom,  to  have  taken  care,  that  in  regard  to 
matters  of  such  importance  they  should  write  nothing  which 
either  at  this  time,  or  with  posterity  might  seem  to  be  able  to 
diminish  regard  for  the  Roman  See.  If  the  Roman  See  judges 
it  right  that  all  nations  should  acknowledge  her  as  mistress  of 
the  faith,  she  ought  to  take  pains  that  learned  and  uncorrupt 
men  make  investigation  concerning  matters  of  religion.  For 
what  will  the  world  judge,  if  at  any  time  a  writing  of  the  ad- 
versaries be  brought  to  light?  what  will  posterity  judge  con- 
cerning these  reproachful  judicial  investigations?  You  see,  O  29 
Campegius,  that  these  are  the  last  times,  in  which  Christ  pre- 
dicted that  there  would  be  the  greatest  danger  to  religion. 
You,  therefore,  who  ought  as  it  were  to  sit  on  the  watch-tower, 
and  control  religious  matters,  should  in  these  times  employ  un- 
usual wisdom  and  diligence.  There  are  many  signs  which,  unless 
you  beware  of  them,  threaten  a  change  to  the  Roman  state. 
And  you  make  a  mistake  if  you  think  that  Churches  should  be  3c 
retained  by  force  and  arms.  Men  ask  to  be  taught  concerning 
religion.  How  many  do  you  suppose  that  there  are,  not  only 
in  Germany,  but  also  in  England,  in  Spain,  in  France,  in  Italy, 
and  finally  even  in  the  city  of  Rome,  who,  since  they  see  that 
controversies  have  arisen  concerning  subjects  of  the  greatest 
importance,  are  beginning  somewhere  to  doubt,  and  to  be  silently 
indignant  that  you  refuse  to  investigate  and  judge  aright  sub- 
jects of  such  weight  as  these;  that  you  do  not  deliver  con- 
sciences in  suspense ;  that  you  only  bid  us  be  overthrown  and 
annihilated  by  arms  ?  There  are  many  good  men,  to  whom  3  i 
this  doubt  is  more  bitter  than  death.  You  do  not  consider 
sufficiently  how  great  a  subject  religion  is,  if  you  think  that 
good  men  are  in  anguish  for  a  slight  cause,  whenever  they  be- 
gin to  doubt  concerning  any  dogma.  And  this  doubt  can  have 
,qj  no  other  effect  than  to  produce  the  greatest  bitterness  of 
hatred  against  those  who,  when  they  ought  to  heal  con- 
sciences, plant  themselves  in  the  wray  of  the  explanation  of  the 
subject.  We  do  not  here  say  that  you  ought  to  fear  God's  33 
judgment.  For  the  hierarchs  think  that  they  can  easily  pro- 
9* 


202       THE  APOLOGY  OF  THE  AUGSBURG   CONFESSION. 

vide  against  this,  for  since  they  hold  the  keys,  of  course  they 
can  open  heaven  for  themselves,  whenever  they  wish.  We  are 
speaking  of  the  judgments  of  men,  and  the  silent  desires  of  all 
nations,  which  indeed  at  this  time  require  that  these  matters  be 
investigated  and  decided  in  such  a  manner  that  good  minds 
may  be  healed  and  freed  from  doubt.  For,  in  accordance 
with  your  wisdom,  you  can  easily  decide  what  will  take  place, 
if  at  any  time  this  hatred  against  you  should  break  forth.  But 
by  this  favor,  you  will  be  able  to  bind  to  yourself  all  nations,  as 
all  sane  men  regard  it  the  highest  and  most  important  matter,  if 
you  heal  doubting  consciences.  We  have  said  these  things  not  3; 
because  we  doubt  concerning  our  confession.  For  we  know 
that  it  is  true,  godly  and  useful  to  godly  consciences.  But  h 
is  likely  that  there  are  many  in  many  places,  who  waver  con- 
cerning matters  of  no  light  importance,  and  yet  do  not  hear 
such  teachers  as  are  able  to  heal  their  consciences. 

But  let  us  return  to  the  main  point.  The  Scriptures  cited  34 
by  the  adversaries  speak  in  no  way  of  canonical  satisfactions, 
and  of  the  opinions  of  the  scholastics,  since  it  is  evident  that 
the  latter  were  only  recently  born.  Therefore  it  is  pure  perver- 
sion, since  they  distort  Scripture  to  their  own  opinions.  We 
say  that  good  fruits,  good  works  in  every  kind  of  life,  ought  to 
follow  repentance,  i.  e.  conversion  or  regeneration  [the  renewal 
of  the  Holy  Ghost  in  the  heart].  Neither  can  there  be  true 
conversion  or  true  3ontrition,  where  mortifications  of  the  flesh 
and  good  fruits  do  not  follow  [if  we  do  not  externally  render 
good  wrorks  and  Christian  patience].  True  terrors,  true  griefs 
of  soul,  do  not  allow  the  body  to  indulge  in  sensual  pleasures, 
and  true  faith  is  not  ungrateful  to  God,  neither  does  it  despise 
God's  commandments.  In  a  word,  there  is  no  inner  repentance, 
unless  it  also  produce  outwardly  mortifications  of  the  flesh. 
We  say  also  that  this  is  the  meaning  of  John,  when  he  says  3: 
(Matt.  3:8):  "  Bring  forth,  therefore,  fruits  meet  for  repent- 
ance." Likewise,  of  Paul  when  he  says  (Rom.  6:19):  "  Yield 
your  members  servants  to  righteousness;"  just  as  he  likewise 
says  elsewhere  (Rom.  12  :  1) :  "  Present  your  bodies  a  living 
sacrifice,"  etc.  And  when  Christ  says  (Matt.  4:  17):  "  Re- 
pent," he  certainly  speaks  of  the  entire  repentance,  of  the  en- 
tire newness  of  life  and  its  fruits ;  he  does  not  speak  of  those 
hypocritical  satisfactions  which  the  scholastics  imagine  avail  for 
compensating  the  punishment  of  purgatory  or  other  punish- 
ments, when  they  are  made  by  those  who  are  in  mortal  sin. 
jog        Many  arguments,  likewise,  can  be  collected  to  show  that  36 

these  passages  of  Scripture  pertain  in  no  way  to  scholastic 
satisfactions.  These  men  imagine  that  satisfactions  are  works 
that  are  not  due ;  but  Scripture,  in  these  passages,  requires 
works  that  are  due.     For  this  word  of  Christ,  "  Repent,"  is 


Ci.VI.    CONFESSION   AND  SATISFACTION.  203 

the  word  of  a  commandment.  Likewise  the  adversaries  write  35 
that  if  any  one  should  refuse  to  undertake  satisfactions,  he  does 
not  sin,  but  will  pay  these  penalties  in  purgatory.  Now  the 
following  passages  are,  without  controversy,  precepts  pertaining 
to  this  life:  "Repent;"  "Bring  forth  fruits  meet  for  repent- 
ance ;"  "  Yield  your  members  servants  to  righteousness." 
Wherefore,  they  cannot  be  distorted  to  the  satisfactions  which 
it  is  permitted  to  refuse.  For  to  refuse  God's  commandments  is 
not  permitted.  [For  God's  commands  are  not  thus  left  to  our 
discretion.]  Thirdly,  indulgences  remit  these  satisfactions,  as  38 
is  taught  by  the  chapter,  JDe  Poenitentiis  et  Remissione,  begin- 
ning Quum  ex  eo,  etc.  But  indulgences  do  not  free  us  from 
the  commandments :  "Repent;"  "Bring  forth  fruits  meet  for 
repentance."  Therefore,  it  is  manifest  that  xthese  passages  of 
Scripture  have  been  wickedly  distorted  to  apply  to  canon ica1 
satisfactions.  See  further  what  follows.  If  the  punishments  39 
of  purgatory  are  satisfactions,  or  sufferings  sufficient,  or  if  sat- 
isfactions are  a  redemption  of  the  punishments  of  purgatory, 
do  these  passages  also  give  commandment  that  souls  be  pun- 
ished in  purgatory  ?  [The  above-cited  passages  of  Christ  and 
Paul  must  also  show  and  prove  that  souls  enter  purgatory  and 
there  suffer  pain.]  Since  this  must  follow  from  the  opinions 
of  the  adversaries,  these  passages  should  be  interpreted  in  a 
new  way :  "  Bring  forth  fruits  meet  for  repentance ;"  "  Re- 
pent," i,  e.  suffer  the  punishments  of  purgatory  after  this  life. 
But  we  do  not  care  about  refuting  in  more  words  these  absurd-  40 
ities  of  the  adversaries.  For  it  is  evident  that  Scripture  speaks 
of  works  that  are  due,  of  the  entire  newness  of  life,  and  not 
of  these  observances  of  works  that  are  not  due,  of  which  the 
adversaries  speak.  And  yet  by  these  figments  they  defend 
orders  [of  monks],  the  sale  of  Masses  and  infinite  observances, 
namely  as  works  which,  if  they  do  not  make  satisfaction  for 
guilt,  yet  make  satisfaction  for  punishment. 

Since,  therefore,  the  passages  of  Scripture  cited  do  not  say,  41 
that  eternal  punishments  are  to  be  compensated  by  works  that 
are  not  due,  the  adversaries  are  rash  in  affirming  that  these  sat- 
isfactions are  compensated  by  canonical  satisfactions.1  Nor  do 
the  keys  have  the  command  to  commute  some  punishments, 
.no  anrl  likewise  to  remit  a  part  of  the  punishments.  For 
where  are  such  things  read  in  the  Scriptures?  Christ 
speaks  of  the  remission  of  sins  when  he  says  (Matt.  18  :  18) : 

1  Var.  continues :  Besides,  since  it  is  very  certain  that  the  remission  of 
sins  is  gratuitous,  or  gratuitously  granted  for  Christ's  sake,  it  follows  that 
satisfactions  are  not  required.  And  the  Gospel  has  the  command  to  gra- 
tuitously remit  sins,  not  to  impose  punishments  and  new  laws,  or  to  im- 
pose a  part  of  the  punishments,  a  part  being  remitted.   For  where, etc.,  {  63. 


204       THE  APOLOGY  OF  THE  AUGSBURG  CONFESSION. 

"  Whatsoever  ye  shall  loose,"  etc.  [:.  e .],  sin  being  forgiven, 
death  eternal  is  taken  away,  and  life  eternal  bestowed.  Nor 
does,  "  Whatsoever  ye  shall  bind,"  speak  of  the  imposing  of 
punishments,  but  of  the  retaining  the  sins  of  those  who  are  not 
converted.  Moreover  the  declaration  of  Longobard  concerning^ 
remitting  a  part  of  the  punishments  has  been  taken  from  the 
canonical  punishments;  a  part  of  these  the  pastors  remitted. 
Although,  therefore,  we  hold  that  repentance  ought  to  bring 
forth  good  fruits  for  the  sake  of  God's  glory  and  command ; 
and  good  fruits,  true  fastings,  true  prayers,  true  alms,  etc.,  have 
ihe  commands  of  God ;  yet  in  the  Holy  Scriptures,  we  no- 
where find  this,  viz.  that  eternal  punishments  are  not  remitted, 
unless  on  account  of  the  punishment  of  purgatory,  or  canonical 
satisfactions,  i.  e.  on  account  of  certain  works  not  due,  or  be- 
cause the  power  of  the  keys  has  the  command  to  commute  their 
punishments,  or  to  remit  a  portion.  These  things  should  be 
proved  by  the  adversaries.     [This  they  will  not  attempt.] 

Besides,  the  death  of  Christ  is  a  satisfaction  not  only  for  43 
guilt,  but  also  for  eternal  death,  according  to  Hos.  13  :  14 :  "  O 
death,  I  will  be  thy  death."  How  monstrous,  therefore,  it  is 
to  say  that  the  satisfaction  of  Christ  redeemed  from  the  guilt, 
and  our  punishments  redeem  from  eternal  death ;  as  the  ex- 
pression :  "  I  will  be  thy  death,"  ought  then  to  be  understood 
not  concerning  Christ,  but  concerning  our  works,  and  indeed 
not  concerning  the  works  commanded  by  God,  but  concerning 
the  frigid  observances  devised  by  men  !  And  these  are  said  to 
abolish  death,  even  when  they  are  wrought  in  mortal  sin.  It  4J 
is  incredible  with  what  grief  we  recite  these  absurdities  of  the 
adversaries,  which  cannot  but  cause  one  who  considers  them  to 
be  enraged  against  such  doctrines  of  demons,  which  the  devil 
has  spread  in  the  Church,  in  order  to  suppress  the  knowledge 
of  the  Law  and  Gospel,  of  repentance  and  quickening  and  the 
benefits  of  Christ.  For  of  the  Law,  they  speak  thus:  "God  45 
condescending  to  our  weakness  has  given  to  man  a  measure  of 
those  things,  to  which  of  necessity  he  is  bound ;  and  this  is  the 
observance  of  precepts,  so  that  from  what  is  left,  i.  e.  from 
works  of  supererogation,  he  can  render  satisfaction  with  refer- 
ence to  offences  that  have  been  committed." l  Here  men  imagine 
that  they  can  observe  the  Law  of  God  in  such  a  manner  as  to 
be  able  to  do  even  more  than  the  Law  exacts.  But  Scripture 
everywhere  exclaims  that  we  are  far  distant  from  the  perfection 
which  the  Law  requires.  Yet  these  men  imagine  that  the  Law 
of  God  has  been  comprised  in  outward  and  civil  righteousness ; 
they  do  not  see  that  it  requires  true  love  to  God  "  with  the 

1  These  words  are  from  Gabriel  Biel,  Senten.,  Lib.  iv.  dist.  16,  qu.  2 
aotab.  8. 


Ch.  VI.    CONFESSION  AND  SATISFACTION.  205 

whole  heart,"  etc.,  and  condemns  the  entire  concupiscence  in  the 
.q,  nature.  Therefore  no  one  does  as  much  as  the  Law  re- 
quires. Hence  their  imagination  that  we  can  do  more  is 
ridiculous.  For  although  we  can  perform  outward  works  not 
commanded  by  God's  Law  [which  Paul  calls  beggarly  ordi- 
nances], yet  the  confidence  that  satisfaction  is  rendered  God's 
Law  [yea,  that  more  is  done  than  God  demands]  is  vain  and 
wicked.  And  true  prayers,  true  alms,  true  fastings  have  God's  4^ 
command ;  and  where  they  have  God's  command,  they  cannot 
without  sin  be  omitted.  But  these  works,  in  so  far  as  they  have 
not  been  commanded  by  God's  Law,  but  have  a  fixed  form 
derived  from  human  rule,  are  works  of  human  traditions  of 
which  Christ  says  (Matt.  15:9):  "In  vain  they  do  worship 
me  with  the  commandments  of  men,"  as  are  fixed  fasts  ap- 
pointed not  for  restraining  the  flesh,  but  that,  by  this  work, 
honor  may  be  given  to  God,  as  Scotus  says,  and  eternal  death 
be  made  up  for ;  likewise,  a  fixed  number  of  prayers,  a  fixed 
measure  of  alms  when  they  are  rendered  in  such  a  way  that 
this  measure  is  a  worship  ex  opere  operate,  giving  honor  to  God, 
and  making  up  for  eternal  death.  For  they  ascribe  satisfaction 
to  these  ex  opere  operalo,  because  they  teach  that  they  avail  even 
in  those  who  are  in  mortal  sin.  There  are  works  which  depart  47 
still  farther  from  God's  commands,  as  [rosaries  and]  pilgrim- 
ages ;  and  of  these  there  is  a  great  variety :  one  makes  a 
journey  clad  in  mail,  and  another  with  bare  feet.  Christ  calls 
these  "  vain  acts  of  worship,"  and  hence  they  do  not  serve  to 
appease  God's  displeasure,  as  the  adversaries  say.  And  yet 
they  adorn  these  works  with  magnificent  titles;  they  call  them 
works  of  supererogation ;  to  them  the  honor  is  ascribed  of  be- 
ing a  price  paid  instead  of  eternal  death.  Thus  they  are  pre- 48 
fcrred  to  the  works  of  God's  commandments  [the  true  works 
expressly  mentioned  in  the  Ten  Commandments].  In  this  way, 
the  Law  of  God  is  obscured  on  two  sides,  both  because  satisfac- 
tion is  thought  to  be  rendered  God's  Law  by  means  of  outward 
and  civil  works,  and  because  human  traditions  are  added,  whose 
warks  are  preferred  to  the  works  of  the  divine  Law. 

In  the  second  place,  repentance  and  grace  are  obscured.  For  45 
eternal  death  is  not  atoned  for  by  this  compensation  of  works, 
because  it  is  inoperative,  and  does  not  in  the  present  life  taste 
.or  of  death..  Something  else  must  be  opposed  to  death,  when 
it  tries  us.  For  just  as  the  wrath  of  God  is  overcome  by 
faith  in  Christ,  so  death  is  overcome  by  faith  in  Christ.  Just 
as  Paul  says  (1  Cor.  15  :  57):  "But  thanks  be  to  God  which 
giveth  us  the  victory  through  our  Lord  Jesus  Christ."  He 
does  not  say  •  "  Who  giveth  us  the  victory  if  we  oppose  mr 
satisfactions  against  death."  The  adversaries  trtat  of  idle  50 
speculations  concerning  the  remission  of  guilt,  anl  do  not  see 


200       THE  APOLOGY   OF  THE   AUGSBURG   CONFESSION. 

how,  in  the  remission  of  guilt,  the  heart  is  freed  by  faith  in 
Christ  from  God's  anger,  and  eternal  death.  Since,  therefore, 
the  death  of  Christ  is  a  satisfaction  for  eternal  death,  and  since 
the  adversaries  themselves  confess  that  these  works  of  satisfac- 
tions are  works  that  are  not  due,  but  are  works  of  human  tra- 
ditions, of  which  Christ  says  (Matt.  15:9)  that  they  are  "vain 
acts  of  worship,"  we  can  safely  affirm  that  canonical  satisfac- 
tions are  not  necessary  by  divine  law  for  the  remission  of  guilt, 
or  eternal  punishment,  or  the  punishment  of  purgatory. 

But  the  adversaries  object  that  vengeance  or  punishment  is  51 
necessary  for  repentance,  because  Augustine  says  that  "  repent- 
ance is  vengeance  punishing,"  etc.  We  grant1  that  vengeance 
or  punishment  is  necessary  in  repentance,  yet  not  as  merit  or 
price,  as  the  adversaries  imagine  that  satisfactions  are.  But  ven- 
geance, is  in  repentance  formally,  i.  e.  because  regeneration 
itself  occurs  by  a  perpetual  mortification  of  the  oldness  of  life. 
The  saying  of  Scotus  may  indeed  be  very  beautiful,  that  poeni- 
teritia  is  so  called  as  though  posnce  tenentia,  holding  to  punish- 
ment. But  of  what  punishment,  of  what  vengeance  does 
Augustine  speak  ?  Certainly  of  true  punishment,  of  true  ven- 
geance, viz.  of  contrition,  of  true  terrors.  Nor  do  we  here 
exclude  the  outward  mortifications  of  the  body,  which  follow 
true  grief  of  mind.  The  adversaries  make  a  great  mistake,  if  52 
they  imagine  that  canonical  satisfactions  are  more  truly  punish- 
ments than  are  true  terrors  in  the  heart.     It  is  most  foolish  to 

1  Var :  Just  as  elsewhere,  as  often  as  works  are  enjoined,  the  adversa- 
ries interpret  them  to  be  satisfactions  and  propitiations,  so  here,  because 
mention  is  made  of  punishment,  they  pervert  it  to  satisfaction.  Augus- 
tine did  not  hold  this,  viz.  that  sorrow  in  repentance  is  a  price,  on  account 
of  which  the  remission  of  sins  is  due.  For  he  knew  that  sins  are  re- 
mitted freely  for  Christ's  sake ;  he  knew  that  the  death  of  Christ  is  the 
sacrifice  for  our  sins.  Whatever,  therefore,  is  cited  concerning  vengeance 
and  concerning  punishments  ought  always  to  be  received,  so  as  not  to 
overturn  the  free  remission  of  sins,  nor  to  obscure  the  merit  of  Christ  nor  to 
withdraw  men  from  trust  in  Christ  to  trust  in  works.  But  we  grant  that 
in  repentance  there  is  vengeance  not  as  a  price,  but  as  vengeance  upon 
our  old  nature.  There  are  terrors  and  there  are  other  movements  which 
are  aroused  against  sin,  but  remission  is  not  due  these.  Yea  if  faith 
would  not  be  added,  these  sorrows  would  bring  eternal  death.  It  may  in- 
deed be  very  well  to  say  posnce  lenentia,  provided  it  be  understood  as  a 
punishment,  and  not  as  a  price  for  which  remission  is  due.  And  Augus- 
tine does  not  speak  of  punishments  which  the  keys  remit ;  and  hence  it 
is  not  right  to  pervert  this  expression  to  satisfactions.  He  is  speaking 
concerning  true  punishments,  i.  e.  concerning  the  terrors  and  true  sorrows 
of  mind  which  exist  in  repentance.  Nevertheless  we  do  not  exclude  the 
outward  vexation  of  the  flesh  ;  for  this  of  its  own  accord  fo)  lows  true 
Borrows  of  mind.     And  far,  etc.     In  the  Germ,  much  briefer. 


Ch.  VI.    CONFESSION  AND  SATISFACTION.  201 

•  distort  the  napie  of  punishment  to  these  frigid  satisfactions,  and 
not  to  refer  them  to  those  horrible  terrors  of  conscience  of 
which  David  says  (Ps.  18:4;  2  Sam.  22:5):  "The  sorrows 
of  death  compassed  me."  Who  would  not  rather  clad  in  mail 
and  equipped  seek  the  church  of  James,  the  cathedral  of  Peter, 
etc.  than  bear  that  ineffable  violence  of  grief,  which  exists  even 
in  persons  of  ordinary  lives,  if  there  be  true  repentance. 
.qfi        But  they  say  that  it  belongs  to  God's  justice  to  punish  53 

sin.  He  certainly  punishes1  it  in  contrition,  when  in  these 
terrors  he  shows  his  wrath.  Just  as  David  indicates  when  he 
prays  (Ps.  6:1):  "  O  Lord,  rebuke  me  not  in  thine  anger." 
And  Jeremiah  (10  :  24) :  "  O  Lord,  correct  me,  but  with  judg- 
ment, not  in  thine  anger,  lest  thou  bring  me  to  nothing." 
Here  indeed  the  most  bitter  punishments  are  spoken  of.  And 
the  adversaries  acknowledge  that  contrition  can  be  so  great  that 
satisfaction  is  not  required.  Contrition  is  therefore  more  truly 
a  punishment  than  is  satisfaction.  Besides,  saints  are  subject  to  54 
death,  and  all  general  afflictions,  as  Peter  says  (1  Ep.  4:17): 
"For  the  time  is  come  that  judgment  must  begin  at  the  house 
of  God  ;  and  if  it  first  begin  at  us,  what  shall  the  end  be  of 
them  that  obey  not  the  Gospel  of  God  ?"  And  although  these 
afflictions  are  for  the  most  part  the  punishments  of  sin,  yet  in 
the  godly  they  have  a  better  end,2  viz.  to  exercise  them,  that 

1  Var.  adds :  First,  in  disputing  that  it  is  becoming  that  sin  be  punished 
they  sufficiently  show  that  they  despise  Christ's  benefit.  God  has  ap- 
pointed as  the  price  for  our  sins,  not  our  punishments,  not  our  satisfac- 
tions, but  the  death  of  his  Son.  What  madness  then  it  is  to  prefer  our 
satisfactions  to  the  satisfaction  of  Christ !  Secondly,  when  God  punishes 
with  the  greatest  severity,  we  must  not  think  that  because  of  such  pun- 
ishment the  remission  of  sins  is  due ;  both  in  order  that  no  injury  be  done 
to  the  benefit  of  Christ,  and  because  conscience  cannot  be  pacified  if  the 
remission  of  sins  is  not  freely  granted.  Lastly,  when  God  punishes  with 
the  greatest  severity,  these  punishments  nevertheless  pertain  nothing  to 
the  keys.  They  have  a  command  neither  concerning  imposing,  nor  re- 
mitting such  punishments  as  are  works  of  God.  But  we  grant  that  God 
punishes  sins,  first  in  contrition,  when,  sqq. 

2  Var.  thus  expresses  what  follows :  For  they  are  inflicted  to  mortify 
the  present  sin  ;  because  in  saints  they  extinguish  and  mortify  concupis- 
cence. For  in  saints  death  still  remains  in  order  to  abolish  this  impure 
nature.  Accordingly  Paul  says  :  "  The  body  is  dead  because  of  sin,"  i.  e.  it 
is  mortified  because  of  present  sin  still  left  in  the  flesh.  The  cross, 
therefore,  is  not  a  punishment,  but  an  exercise  and  preparation  for  re- 
newal. For  when  the  present  sin  is  mortified,  and  when  in  the  midst  of 
temptations  we  learn  to  seek  the  aid  of  God,  and  experience  God's  pres- 
ence, we  acknowledge  more  and  more  distrust  in  [our  own]  hearts,  and 
comfort  ourselves  by  faith.  Tims  newness  of  spirit  increases,  as  Paul 
says  :  "Though  our  outward  man  perish,  yet  the  inward  man  is  renewed 


208        THE  AFOLOGY  OF  THE  AUGSBURG  CONFESSION. 

they  may  learn  amidst  trials  to  seek  God's  aid,  to  acknowledge 
the  distrust  of  their  own  hearts,  etc.,  as  Paul  says  of  himself 
(2  Cor.  1:9).'  i%  But  we  had  the  sentence  of  death  in  ourselves, 
that  we  should  not  trust  in  ourselves,  but  in  God  which  raiseth 
the  dead."  And  Isaiah  says  (26  :  16) :  "  They  poured  out  prayer 
when  thy  chastening  was  upon  them,"  i.  e.  afflictions  are  a  dis- 
cipline by  which  God  exercises  the  saints.  Likewise  afflictions  55 
are  inflicted  because  of  present  sin,  since  in  the  saints  they 
mortify  and  extinguish  concupiscence,  so  that  they  may  be  re- 
newed by  the  Spirit,  as  Paul  says  (Rom.  8:10):  "  The  body  is 
dead  because  of  sin,"  i.  e.  it  is  mortified  [more  and  more  every 
day]  because  of  present  sin  which  is  still  left  in  the  flesh.  And  56 
death  itself  serves  this  purpose,  viz.  to  abolish  this  flesh  of  sin, 
that  we  may  rise  absolutely  new.  Neither1  is  there  now  in  the 
death  of  the  believer,  since  by  faith  he  has  overcome  the  terrors 
of  death,  that  sting  and  sense  of  wrath  of  which  Paul  speaks 
(1  Cor.  15  :  56) :  "  The  sting  of  death  is  sin;  and  the  strength 
of  sin  is  the  Law."  This  strength  of  sin,  this  sense  of  wrath, 
is  truly  a  punishment  as  long  as  it  is  present;  without  this 
sense  of  wrath,  death  is  not  properly  a  punishment.  More-  57 
over  canonical  satisfactions  do  not  belong  to  these  punishments ; 
as  the  adversaries  say  that,  by  the  power  of  the  keys,  a  part  of 
the  punishments  is  remitted.  Likewise  according  to  these  very 
men,  the  keys  remit  the  satisfactions,  and  the  punishments,  on 
account  of  which  the  satisfactions  are  made.  But  it  is  evident 
that  the  common  afflictions  are  not  removed  by  the  power  of  the 
keys.  And  if  they  wash  to  be  understood  concerning  these 
punishments,  why  do  they  add  that  satisfaction  is  to  be  rendered 
in  purgatory? 

They  oppose  the  example  of  Adam,  and  also  of  David,  who  58 
was  punished  for  his  adultery.  From  these  examples,  they  de- 
rive the  universal  rule  that  peculiar  temporal  punishments  in 
the  remission  of  sins  correspond  to  individual  sins.  It  has  59 
•jq-  been  said  before  that  saints  suffer  punishments,  which  are 
works  of  God ;  they  suffer  contrition  or  terrors,  they  also 
uffer  other  common  afflictions.  Thus  for  example  some  suffer 
punishments  of  their  own  that  have  been  imposed  by  God. 

day  by  day  (2  Cor.  4: 16).  Isaiah  likewise  says  [26  :  16  as  above].  Be- 
sides death  is  truly  punishment,  when  the  terrified  heart  feels  the  wrath 
of  God,  according  to  the  passage :  "  The  sting  of  death  is  sin."  But  when 
in  saints  the  terrors  of  sin  are  overcome  by  faith,  death  without  this  sense 
of  wrath  is  not  properly  punishment.  Moreover  the  keys  neither  impose 
nor  remit  these  punishments.  Wherefore  satisfactions  do  not  pertain  to 
these  punishments.  For  the  keys  do  not  remit  either  death  or  a  part  of 
the  common  afflictions.  Now  if  by  satisfactions  they  compensate  foi 
these  punishments,  why  do  they  hid  us  make  satisfaction  in  purgatory  ? 
1  From  here  to  end  of  \  omitted  in  German. 


Ch.  vl  confession  and  satisfaction.  209 

And  these  punishments  pertain  in  no  way  to  the  keys,  because  the 
keys  neither  can  impose  nor  remit  them,  but  God,  without  the 
ministry  of  the  keys,  imposes  and  remits  them  [as  he  will]. 

Neither  does  the  universal  rule  follow :  Upon  David  a  pecu- 
liar punishment  was  imposed  ;  therefore  in  addition  to  common 
afflictions  there  is  another  punishment  of  purgatory,  in  which 
each  degree  corresponds  to  each  sin.  Where  does  Scripture  6c 
teach,  that  we  cannot  be  freed  from  eternal  death,  unless  by  the 
compensation  of  certain  punishments  in  addition  to  common 
afflictions?  But,  on  the  other  hand,  it  most  frequently  teaches 
ihat  the  remission  of  sins  occurs  freely  for  Christ's  sake,  that 
Christ  is  the  victor  of  sin  and  death.  Wherefore  the  merit  of 
satisfaction  is  not  to  be  attached  to  this.  And  although  afflic- 
tions still  remain,  yet  Scripture  interprets  these  as  the  mortifi- 
cations of  present  sin  [to  kill  and  humble  the  old  Adam],  and 
not  as  the  compensations  of  eternal  death  or  as  prices  for  eternal 
death. 

Job  is  excused  because  it  was  not  on  account  of  past  evil  deeds  61 
that  he  was  afflicted ;  therefore  afflictions  are  not  always  pun- 
ishments or  signs  of  wrath.  Yea,  terrified  consciences  are  to  be 
taught,  that  the  other  ends  of  afflictions  are  the  more  important 
[that  they  should  learn  to  regard  troubles  far  differently,  viz. 
as  signs  of  grace] ;  so  that  they  are  not  to  think  that  they  are 
rejected  by  God,  if  in  afflictions  they  see  nothing  except  God's 
punishment  and  anger.  The  other  more  important  ends  are  to 
be  considered,  viz.  that  God  is  doing  his  strange  work  so  that 
he  may  be  able  to  do  his  own  work,  etc.,  as  Isaiah  teaches  in  a 
long  discourse,  ch.  28.  And  when  the  disciples  asked  concern-  62 
ing  the  blind  man  who  sinned,  John  9  :  2,  3,  Christ  replies  that 
the  cause  of  his  blindness  is  not  sin,  but  "  that  the  works  of 
God  should  be  made  manifest  in  him."  And  in  Jeremiah  (49  : 
12)  it  is  said :  "  They  whose  judgment  was  not  to  drink  of  the 
cup,  have  assuredly  drunken."  Thus  the  prophets  and  John 
the  Baptist  and  other  saints  were  killed.  Wherefore  afflictions  63 
are  not  always  punishments  for  certain  past  deeds,  but  they  are 
he  works  of  God,  intended  for  our  profit,  and  that  the  power 
of  God  might  be  made  more  manifest  in  our  weakness  [how  he 
can  help  in  the  midst  of  death]. 

m  Thus  Paul  says  (2  Cor.  12  :  5,  9) :  "The  strength  of 
God  is  made  perfect  in  my  weakness."  Therefore,  be- 
cause of  God's  will,  our  bodies  ought  to  be  sacrifices,  to  declare 
our  obedience  [and  patience],  and  not  to  compensate  for  eternal 
death,  for  which  God  has  another  price,  viz.  the  death  of  his 
own  Son.  And  in  this  sense,  Gregory  interprets  also  even  the  64 
punishment  of  David  when  he  says :  "  If  God  on  account  of 
that  sin  had  threatened  that  he  would  thus  be  humbled  by  his 
Son,  why,  when  the  sin  was  forgiven,  did  he  fulfil  that  which 
27 


210       THE   APOLOGY   OF  THE  AUGSBURG   CONFESSION. 

he  had  threatened  against  him?  The  reply  is  that  this  remis- 
sion was  made  that  man  might  not  be  hindered  from  receiving 
eternal  life,  but  that  the  example  of  the  threatening  followed, 
in  order  that  the  piety  of  the  man  might  be  exercised  and  tested 
even  in  this  humility.  Thus  God  both  inflicted  upon  man 
death  of  body  on  account  of  sin,  and,  after  the  remission  of 
sins,  for  the  sake  of  exercising  justice,  viz.  in  order  that  the 
righteousness  of  those  who  are  sanctified,  might  be  exercised 
and  tested,  he  did  not  remove  the  death  thus  inflicted." 

Nor  indeed  are  common  calamities  [as  war,  famine,  and  such  6< 
calamities]  removed  properly  by  these  works  of  canonical  sat- 
isfactions, i.  e.  by  these  works  of  human  traditions,  which,  they 
say,  avail  ex  opere  operato,  in  such  a  way  that  even  though  they 
are  wrought  in  mortal  sin,  yet  they  redeem  from  the  punish- 
ments. And  when  the  passage  of  Paul  (1  Cor.  11  :  31)  is  cited  66 
on  the  other  hand :  "  If  we  would  judge  ourselves,  we  should 
not  be  judged  by  the  Lord"  [they  conclude  therefrom  that  if 
we  impose  punishment  upon  ourselves,  God  will  judge  us  the 
more  graciously],  the  word  "to  judge"  ought  to  be  understood 
of  the  entire  repentance,  and  the  fruits  that  are  due,  and  not  of 
those  works  which  are  not  due.  Our  adversaries  pay  the  pen- 
alty for  despising  grammar,  when  they  understand  "  to  judge  " 
to  be  the  same  as  to  make  a  pilgrimage  clad  in  mail  to  the 
church  of  St.  James,  or  similar  works.  "  To  judge  "  signifies 
the  entire  repentance,  signifies  to  condemn  sins.  This  condem-67 
nation  truly  occurs  in  contrition  and  change  of  life.  The  en- 
tire repentance,  contrition,  faith,  the  good  fruits  obtain  the  mit- 
igation of  public  and  private  punishments  and  calamities,  as 
Isaiah  teaches,  ch.  1  :  17-19:  "Cease  to  do  evil:  learn  to  do 
well,"  etc.  "  Though  your  sins  be  as  scarlet,  they  shall  be 
white  as  snow."  "  If  ye  be  willing  and  obedient,  ye  shall  eat 
the  good  of  the  land."  Neither  should  a  most  important  and  68 
salutary  doctrine  be  transferred  from  the  entire  repentance,  and 
works,  due  or  commanded  by  God,  to  the  satisfactions  and  works 
of  human  traditions.  And  it  is  profitable  to  teach,  that  com- 
mon evils  are  mitigated  by  our  repentance,  and  by  the  true 
fruits  of  repentance,  by  good  works  wrought  from  faith,  not,  as 
]qq    these  men  imagine,  wrought  in  mortal  sin.     And  here  be-  69 

longs  the  example  of  the  Ninevites  (Jon.  3  :  10),  who  by 
their  repentance  (we  speak  of  the  entire  repentance)  were  recon- 
ciled to  God  and  obtained  the  favor  that  their  city  was  not 
destroyed. 

Moreover  the  making  mention,  by  the  Fathers,  of  satisfac-  7c 
tion,  and  the  framing  of  canons  by  the  councils,  we  have  said 
above  was  a  matter  of  Church  discipline  instituted  on  account  of 
the  example.     Nor  did  they  hold  that  this  discipline  is  neces- 
sary, for  the  remission  either  of  the  guilt,  or  of  the  punish- 


Ch.  VI.    CONFESSION   AND   SATISFACTION.  211 

ment.  For  if  in  these  they  made  mention  of  purgatory,  they 
interpret  it  not  as  compensation  for  eternal  punishment  [which 
only  Christ  makes],  not  as  satisfaction,  but  as  purification  of 
imperfect  souls.  Just  as  Augustine  says  that  venial  [daily] 
offences  are  consumed,  i.  e.  distrust  towards  God  and  other  similar 
dispositions  are  mortified.  Now  and  then,  the  writers  transfer  71 
the  term  satisfaction  from  the  rite  itself  or  spectacle,  to  signify 
true  mortification.  Thus  Augustine  says :  "  True  satisfaction 
is  to  cut  off  the  causes  of  sin,"  i.  e.  to  mortify  the  flesh,  like- 
wise to  restrain  the  flesh,  not  in  order  that  eternal  punishments 
may  be  compensated  for,  but  so  that  the  flesh  may  not  allure  to 
sin. 

Thus  concerning  restitution,  Gregory  says  that  repentance  is  72 
false,  "  if  it  do  not  satisfy  those  whose  property  we  have  taken." 
For  he  who  still  steals  does  not  truly  grieve  that  he  has  stolen 
or  robbed.  For  he  is  a  thief  or  robber,  so  long  as  he  is  the 
unjust  possessor  of  the  property  of  another.  This  civil  satisfac- 
tion is  necessary,  because  it  is  written  (Eph.  4  :  28) :  "  Let  him 
that  stole,  steal  no  more."  Likewise  Chrysostom  says :  "  In  73 
the  heart,  contrition ;  in  the  mouth,  confession ;  in  the  work, 
entire  humility."  This  amounts  to  nothing  against  us.  Good 
works  ought  to  follow  repentance;  repentance  ought  to  be 
not  a  dissembling,  but  a  change,  for  the  better,  of  the  entire 
life. 

Likewise,  the  Fathers  wrote  that  it  is  sufficient,  if  once  in  74 
life  this  public  or  ceremonial  penitence  occur,  concerning  which 
canonical  satisfactions  have  been  made.  Wherefore,  it  can  be 
understood  that  they  held  that  these  canons  are  not  necessary 
onrj  for  the  remission  of  sins.  For  in  addition  to  this  peni- 
tence according  to  religious  rites,  they  frequently  wish  that 
penitence  be  rendered  otherwise,  where  canons  of  satisfactions 
were  not  required. 

The  composers  of  the  Confutation  write  that  the  abolition  of  75 
satisfactions  contrary  to  the  plain  Gospel,  is  not  to  be  endured. 
We,  therefore,  have  thus  far  shown  that  these  canonical  satis- 
factions, i.  e.  works  not  due,  and  that  are  to  be  performed  in 
order  to  compensate  for  punishment,  have  not  the  command  of 
the  Gospel.  The  subject  itself  shows  this.  If  works  of  satis-  76 
faction  are  works  which  are  not  due,  why  do  they  cite  the 
plain  Gospel  ?  For  if  the  Gospel  would  command  that  punish- 
ments be  compensated  for  by  such  works,  the  works  would  al- 
ready be  due.  But  they  thus  speak,  in  order  to  impose  upon 
the  inexperienced,  and  they  cite  testimonies,  which  speak  of 
works  that  are  due,  although  they  themselves  in  their  own 
satisfactions  prescribe  works  that  are  not  due.  Yea  in  their 
-schools,  they  themselves  concede  that  satisfactions  can  be  re- 
fused without  [mortal]  sin.     Therefore,  they  here  write  falsely 


212        THE  APOLOGY  OF  THE  AUGSBURG   CONFESSION 

that  we  are  compelled  by  the  plain  Gospel  to  undertake  these 
canonical  satisfactions. 

But  we  have  already  frequently  testified  that  repentance  7; 
ought  to  produce  good  fruits,  and  what  the  good  fruits  are  the 
[ten]  commandments  teach  [truly  and  from  the  heart,  to  most 
highly  esteem,  fear  and  love  God,  joyfully  to  call  upon  him  in 
need],  viz.  prayer,  thanksgiving,  the  confession  of  the  Gospel 
[hearing  this  word],  to  teach  the  Gospel,  to  obey  parents  and  mag- 
istrates, to  be  faithful  to  one's  calling,  not  to  kill,  not  to  retain 
hatred,  but  to  be  forgiving  [to  be  agreeable  and  kind  to  one's 
neighbor],  to  give  to  the  needy,  so  far  as  we  can  according  to 
our  means,  not  to  commit  adultery  or  fornication,  but  to  re- 
strain and  bridle  and  chastise  the  flesh,  not  for  a  compensa- 
tion of  eternal  punishment,  but  so  as  not  to  obey  the  devil,  or 
offend  the  Holy  Ghost;  likewise  to  speak  the  truth.  These 
fruits  have  God's  injunction,  and  ought  to  be  brought  forth 
for  the  sake  of  God's  glory  and  command  ;  and  they  have  also 
rewards.  But  that  eternal  punishments  are  not  remitted,  except 
on  account  of  the  compensation  rendered  by  certain  traditions 
or  by  purgatory,  Scripture  does  not  teach.  Indulgences  were  for-  78 
merlv  remission  of  these  public  observances,  so  that  men  should 
not  be  excessively  burdened.  But  if,  by  human  authority,  sat- 
isfactions and  punishments  can  be  remitted,  this  compensation, 
therefore,  is  not  necessary  by  divine  law ;  for  a  divine  law  is 
nn-j  not  annulled  by  human  authority.  Furthermore,  since 
the  custom  has  now  of  itself  become  obsolete  and  the 
bishops  have  passed  it  by  in  silence,  there  is  no  necessity  for 
these  remissions.  And  yet  the  name  "indulgences"  re- 
mained. And  just  as  satisfactions  were  understood  not  with 
reference  to  external  discipline,  but  with  reference  to  the  com- 
pensation of  punishment ;  so  indulgences  were  incorrectly  un- 
derstood to  free  souls  from  purgatory.  But  the  keys  have  not  75 
the  power  of  binding  and  loosing,  unless  upon  earth,  according 
to  Matt.  16  :  19  :  "Whatsoever  thou  shalt  bind  on  earth,  shall 
be  bound  in  heaven ;  and  whatsoever  thou  shalt  loose  on  earth, 
shall  be  loosed  in  heaven."  Although,  as  we  have  said  above, 
the  keys  have  not  the  power  to  impose  penalties,  or  to  institute 
rites  of  worship,  but  only  the  command  to  remit  sins  to  those 
who  are  converted,  and  to  convict  and  excommunicate  those 
who  are  unwilling  to  be  converted.  For  just  as  "to  loose" 
signifies  to  remit  sins,  so  "to  bind"  signifies  not  to  remit  sins. 
For  Christ  speaks  of  a  spiritual  kingdom.  And  the  command 
of  God,  is  that  the  ministers  of  the  Gospel,  should  absolve 
those  who  are  converted,  according  to  2  Cor.  10  :  8  :  "  The  au- 
thority which  the  Lord  hath  given  us  for  edification."  Where-  8c 
fore,  the  reservation  of  cases  is  a  matter  of  external  govern- 
ment.    For  there    is  a  reservation  of   canonical  punishment, 


Ch   VII.,  Art.  XIII.    NUMBER  AND  USE  OF  SACRAMENTS.    212 

there  is  not  a  reservation  of  guilt  before  God  in  those  who  are 
truly  converted.  Wherefore  the  adversaries  judge  aright  when 
they  confess  that  in  the  article  of  death,  the  reservation  of 
cases  ought  not  to  hinder  absolution.1 

We  have  set  forth  the  sum  of  our  doctrine  concerning  re-  8) 
pentance,  which  we  certainly  know  is  godly  and  salutary  to 
good  minds  [and  highly  necessary].  And  if  good  men  will 
compare  our  doctrine  with  the  very  confused  discussions  of  our 
adversaries,  they  will  perceive  that  the  adversaries  have  omitted 
the  doctrine  concerning  faith  justifying  and  consoling  godly 
hearts.  They  will  also  see  that  the  adversaries  invent  many 
things  concerning  the  merits  of  attrition,  concerning  the  endless 
enumeration  of  offences,  concerning  satisfactions;  they  say 
things  agreeing  neither  with  human  nor  divine  law  and  which 
not  even  the  adversaries  themselves  can  satisfactorily  explain. 


CHAPTER   VII. 
202  Article  XIII. 

Of  the  Number  and  Use  of  the  Sacraments. 

In  the  thirteenth  article,  the  adversaries  approve  our  state-  1 
ment  that  the  sacraments  are  not  only  marks  of  profession 
among  men,  as  some  imagine,  but  that  they  are  rather  signs 
and  testimonies  of  God's  will  toward  us,  through  which  God 
moves  hearts  to  believe  [are  not  mere  signs,  whereby  men  may 
recognize  each  other,  as  the  watchword  in  war,  livery,  etc.,  but 
are  efficacious  signs  and  sure  testimonies,  etc.].  But  here  they  2 
bid  us  also  count  seven  sacraments.  We  hold  that  it  should  be 
maintained  that  the  matters  and  ceremonies  instituted  in  the 
Scriptures,  whatever  the  number,  be  not  neglected.  Neither  do 
we  think  that  it  makes  much  difference,  even  though,  for  the 
purpose  of  teaching,  others  reckon  otherwise,  provided  they 
still  preserve  aright  the  matters  handed  down  in  Scripture. 
Neither  have  the  ancients  reckoned  in  the  same  manner.  [But 
concerning  this  number  of  seven  sacraments,  the  fact  is  that 
the  Fathers  have  not  been  uniform  in  their  enumeration ;  thus 
also  the  seven  ceremonies  are  not  equally  necessary.] 

If  we  call  the  sacraments,  "  rites  which  have  the  command  3 
of  God  and  to  which  the  promise  of  grace  has  been  added,"  it 
is  easy  to  decide  what  are  properly  sacraments.     For  rites  in- 

Parallel  Passages. — Augsburg  Confession,  Art.  xiii. ;  Apology,  Art.  xxiv, 
I  16  sqq. ;  68  sq. ;  Smalcald  Articles,  Art.  v.;  Small  Catechism,  Of  Baptism; 
Large  Catechism,  Part  iv.,  §  28  sqq. ;  Part  v.,  \  8  sqq. ;  Formula  of  Concord, 
Epitome  vii.,  \  21  sqq. ;  Sol.  Dec.  vii.,  \  109  sqq. 


1  L.  iv.  Decretal,  1.  v.,  tit.  9,  cap.  5.  Clemen  tin,  1.  v.,  tit.  8,  cap.  3. 


214       THE  APOLOGY   OF  THE   AUGSBURG   CONFESSION. 

sti  tuted  by  men  will  not  in  this  way  be  sacraments  properly 
so  called.  For  it  does  not  belong  to  human  authority  to  prom- 
ise grace.  Wherefore  signs  instituted  without  God's  command, 
are  not  sure  signs  of  grace,  even  though  they  perhaps  instruct 
the  rude  [children  or  the  uncultivated],  or  admonish  as  to 
something  [as  a  painted  cross].  Therefore  Baptlsm,the  Lord's 4 
Supper  and  Absolution,1  which  is  the  sacrament  of  repentance, 
are  truly  sacraments.  For  these  rites  have  God's  command 
and  the  promise  of  grace,  which  is  peculiar  to  the  New  Testa- 
ment. For  when  we  are  baptized,  when  we  eat  the  Lord's 
body,  when  we  are  absolved,  they  ought  certainly  to  assure  us 
that  God  truly  forgives  us  for  Christ's  sake.  And  God,  at  the  5 
same  time,  by  the  Word  and  by  rites,  moves  hearts  to  believe  and 
conceive  faith,  just  as  Paul  says  (Rom.  10:  17):  "Faith  com- 
eth  by  hearing."  But  just  as  the  Word  enters  the  ears  in 
order  to  strike  hearts ;  so  the  rite  itself  meets  the  eyes,  in 
order  to  move  hearts.  The  effect  of  the  Word  and  of  the  rite 
is  the  same,  as  it  has  been  well  said  by  Augustine  that  a  sacra- 
ment is  "  a  visible  word," 2  because  the  rite  is  received  by  the 
eyes,  and  is,  as  it  were,  a  picture  of  the  Word,  signifying  the 
same  thing  as  the  Word.  AVherefore  the  effect  of  both  is  the 
same. 
0A0        Confirmation  and  Extreme  Unction  are  rites  received  from  6 

the  Fathers,  which  not  even  the  Church  requires  as  neces- 
sary to  salvation,  because  they  do  Tiot  have  God's  command. 
Besides  it  is  not  useless  to  distinguish  these  rites  from  the 
former,  which  have  God's  express  command  and  a  clear  prom- 
ise of  grace. 

The  adversaries  understand  priesthood  not  of  the  ministry  7 
f  f  the  Word,  and  administering  the  sacraments  to  others,  but 
\hey  understand  it  as  referring  to  sacrifice ;  as  though  in  the 
New  Testament  there  ought  to  be  a  priesthood  like  the  Levit- 
ical,  to  sacrifice  for  the  people,  and  merit  the  remission  of  sins 
for  others.     We  teach  that  the  sacrifice  of  Christ  dying  on  the  8 
cross  has  been  sufficient  for  the  sins  of  the  whole  world,  and 
that  there  is  no  need  besides  of  other  sacrifices,  as  though  this 
were  not  sufficient  for  our  sins.     Men3  accordingly  are  justified 
not  because  of  any  other  sacrifices,  but  because  of  this  one  sac- 
rifice of  Christ,  if  they  believe  that  they  have  been  redeemed 
by  this  sacrifice.     They  are  accordingly  called  priests,  not  in  5 
order  to  make  any  sacrifices  for  the  people  as  in  the  Law,  so 
that  by  these  they  may  merit  remission  of  sins  for  the  people ; 

1  Cf.  Apology,  Art.  xi. ;  Art.  xii.,  §  39  sqq. ;  and,  on  the  other  hand 
Large  Catechism,  Part.  iv. :  \  1,  p.  485. 

1  Augustine  on  John,  Tract  80  :  \  3 :  "  The  Word  comes  to  the  sacra 
oient,  even  though  it  is  itself  a  visible  Word."        8  Germ,  omits  until  \  1C 


Ch.  VII.,  Art.  Xill.     NUMBER  AXD   USE  OF   SACRAMENTS.    21 1 

but  they  are  called  to  teach  the  Gospel  and  administer  the  sac- 
raments to  the  people.    Nor  do  we  have  another  priesthood  like  ic 
the  Levitical,  as  the  Epistle  to  the  Hebrews l  sufficiently  teaches. 
But  if  ordination  be  understood  as  applying  to  the  ministry  1 1 
of  the  Word,  we  are  not  unwilling  to  call  ordination  a  sacra- 
ment.    For  the  ministry  of  the  Word  has  God's  command  and 
glorious  promises  (Rom.  1  :  16) :  "  The  Gospel  is  the  power  of 
God  unto  salvation   to  every  one  that  believeth."     Likewise, 
(Jsa.  55  :  11):  "So  shall  my  word  be  that  goeth  forth  out  of 
ray  mouth ;  it  shall  not  return  unto  me  void,  but  it  shall  ac- 
complish that  which  I  please."     If  ordination  be  understood  n 
in  this  way,  neither  will  we  refuse  to  call  the  imposition  of 
hands  a  sacrament.     For  the  Church  has  the  command  to  ap- 
point ministers,  which  should  be  most  pleasing  to  us,  because 
we  know  that  God  approves  this  ministry,  and  is  present  in  the 
ministry  [that  God  will   preach  and  work  through  men  and 
those  who  have  been  chosen  by  men].     And  it  is  of  advantage,  13 
so  far  as  can  be  done,  to  adorn  the  ministry  of  the  Word  with 
every  kind  of  praise  against  fanatical  men,  wTho  dream  that  the 
Holy  Ghost  is  given  not  through  the  Word,  but  because  of 
certain  preparations  of  their  own,  if  they  sit  unoccupied  and 
silent  in  obscure  places,  waiting  for  illumination,  as  the  enthu- 
siasts formerly  taught,  and  the  Anabaptists  now  teach. 
nnA        Matrimony  was  not  first  instituted  in  the  New  Testa-  14 

ment,  but  in  the  beginning,  immediately  on  the  creation 
of  the  human  race.  It  has  moreover  God's  command ;  it  has 
also  promises,  not  indeed  properly  pertaining  to  the  New  Tes- 
tament, but  pertaining  rather  to  the  bodily  life.  Wherefore, 
if  any  one  should  wish  to  call  it  a  sacrament,  he  however  ought 
to  distinguish  it  from  those  preceding  ones  [the  two  former  ones], 
which  are  properly  signs  of  the  New  Testament,  and  testimo- 
nies of  grace  and  the  remission  of  sins.  But  if  marriage  will  15 
have  the  name  of  sacrament  for  the  reason  that  it  has  God's 
command,  other  states  or  offices  also,  which  have  God's  com- 
mand, may  be  called  sacraments,  as  for  example  the  magis- 
tracy. 

Lastly,  if  among  the  sacraments,  all  things  ought  to  be  num-  \6 
bered  which  have  God's  command,  and  to  which  promises 
have  been  added,  why  do  we  not  add  prayer,  which  most  truly 
can  be  called  a  sacrament?  For  it  has  both  God's  command 
and  very  many  promises ;  and  if  placed  among  the  sacraments, 
as  though  in  a  more  eminent  place,  it  would  invite  men  to  pray. 
Alms  could  also  be  reckoned  here,  and  likewise  afflictions,  which 
are  even  themselves  signs,  to  which  God  has  added  promises. 
But  let  us  omit  these  things.     For  no  prudent  man  will  strive  1; 

1  See  Chapters  VII.-X. 


1U6        THE  APOLOGY  OF  THE  AUGSBURG  CONFESSION. 

greatly  concerning  a  number  or  term,  if  the  objects  still  be  re- 
tained which  have  God's  command  and  promises. 

It  is  still  more  needful  to  understand  how  the  sacraments  are  it 
to  be  used.  Here  we  condemn  the  whole  crowd  of  scholastic1 
doctors,  who  teach  that  the  sacraments  confer  grace  ex  opere 
opcrato  without  a  good  disposition  on  the  part  of  the  one  using 
them,  provided  he  do  not  place  a  hindrance  in  the  way.  This 
is  absolutely  a  Jewish  opinion,  to  hold  that  we  are  justified  by 
a  ceremony,  without  a  good  disposition  of  heart,  i.  e.  without 
faith.  And  yet  this  impious  and  pernicious  opinion  is  taught 
with  great  authority  throughout  the  entire  realm  of  the  Pope. 
Paul  contradicts  this,  and  denies  (Rom.  4  :  9)  that  Abraham  19 
was  justified  by  circumcision,  but  asserts  that  circumcision 
was  a  sign  presented  for  exercising  faith.  Thus  we  teach  that 
in  the  use  of  the  sacraments  faith  ought  to  be  added,  which 
should  believe  these  promises,  and  receive  the  promised  things 
which  are  there  offered  in  the  sacraments.  And  the  reason  is  20 
plain  and  thoroughly  grounded.  The  promise  is  useless,  unless 
it  be  received  by  faith.  But  the  sacraments  are  the  signs  [and 
seals]  of  the  promises.  Therefore  in  the  use  of  the  sacraments 
onr  faith  ought  to  be  added,  so  that  if  any  one  use  the  Lord's 
Supper,  he  use  it  thus.  Because  this  is  a  sacrament  of 
the  New  Testament,  as  Christ  clearly  says,2  he  ought  for  this 
very  reason  to  be  confident  that  what  is  promised  in  the  New 
Testament,  viz.  the  free  remission  of  sins,  is  offered  him. 
And  let  him  receive  this  by  faith,  let  him  comfort  his  alarmed 
conscience,  and  know  that  these  testimonies  are  not  fallacious, 
but  as  sure  as  though  [and  still  surer  than  if]  God  by  a  new 
miracle  would  declare  from  heaven  that  it  was  his  will  to  grant 
forgiveness.  But  of  what  advantage  would  these  miracles  and 
promises  be  to  an  unbeliever?  And  here  we  speak  of  special  2\ 
faith  which  believes  the  present  promise,  not  only  that  which 
in  general  believes  that  God  exists,  but  which  believes  that  the 
remission  of  sins  is  offered.  This  use  of  the  sacrament  consoles  22 
godly  and  alarmed  minds. 

Moreover  no  one  can  express  in  words  what  abuses  in  the  23 
Church  this  fanatical  opinion  concerning  the  opus  operatum 
without  a  good  disposition  on  the  part  of  the  one  using  the 
sacraments,  has  produced.  Hence,  the  profanation  of  the 
Masses  is  infinite ;  but  of  this  we  will  speak  below.  Neither 
can  a  single  letter  be  produced  from  the  old  writers  which  in 
this  matter  favors  the  scholastics.  Yea  Augustine  says  the 
contrary,  that  the  faith  of  the  sacrament,  and  not  the  sacrament 

1  Cf.  Smalcald  Articles,  Part  iii.,  Art.  viii.,  p.  321 ;  Formula  of  Concord 
pp.  588,  608. 
•Luke  22: 20. 


Ch.  VII.,  Art.  XIV.    ECCLESIASTICAL  ORDERS.  217 

justifies.     And  the  declaration  of  Paul  is  well  known  (Kom. 
10  :  10) :  "  With  the  heart  man  believeth  unto  righteousness." 

Article  XIY. 

Of  Ecclesiastical  Orders. 

The  fourteenth  article,  in  which  we  say  that  the  administra-24 
tion  of  the  sacraments  and  Word,  in  the  Church,  ought  to 
be  allowed  no  one  unless  he  be  rightly  called ,  they  receive  in 
such  a  way  as  though  we  nevertheless  employ  canonical  ordina- 
tion. Concerning  this  subject,  we  have  frequently  testified  in 
this  assembly1  that  it  is  our  greatest  wish  to  maintain  Church 
polity  and  the  grades  in  the  Church,  even  though  they  have 
been  made  by  human  authority  [provided  the  bishops  allow  our 
doctrine  and  receive  our  priests].  For  we  know  that  Church 
discipline  was  instituted  by  the  Fathers,  in  the  manner  laid  down 
in  the  ancient  canons,  with  a  good  and  useful  intention.  But  25 
the  bishops  either  compel  our  priests  to  reject  and  condemn  the 
kinds  of  doctrine  which  we  have  confessed,  or,  by  a  new  and 
unheard-of  cruelty,  they  put  to  death  the  poor  innocent  men. 
These  causes  hinder  our  priests  from  acknowledging  such  bish- 
op* ops.  Thus  the  cruelty  of  the  bishops  is  the  reason  why 
that  canonical  government,  which  we  greatly  desired  to 
maintain,  is  in  some  places  dissolved.  Let  them  see  to  it  how 
they  will  give  an  account  to  God  for  dispersing  the  Church.  In  26 
this  matter,  our  consciences  are  not  in  danger,  because  since  we 
know  that  our  confession  is  true,  godly  and  catholic,  we  ought 
not  to  approve  the  cruelty  of  those  who  persecute  this  doctrine. 
And  we  know  that  the  Church  is  with  those  who  teach  the  27 
Word  of  God  aright,  and  administer  the  sacraments  aright,  and 
not  with  those  who  not  only  by  their  edicts  endeavor  to  efface 
God's  Word,  but  also  put  to  death  those  who  teach  what  is  right 
and  true ;  towards  whom,  even  though  they  do  something  con- 
trary to  the  canons,  yet  the  very  canons  are  milder.  Further-  28 
more,  we  wish  here  again  to  testify  that  we  will  gladly  main- 
tain ecclesiastical  and  canonical  order,  provided  the  bishops  only 
cease  to  rage  against  our  Churches.  This  our  desire  will  clear 
us  both  before  God  and  among  all  nations  to  all  posterity  from 
the  imputation  against  us,  that  the  authority  of  the  bishops  is 
being  undermined,  when  men  read  and  hear,  that,  although 
protesting  against  the  unrighteous  cruelty  of  the  bishops,  we 
could  not  obtain  justice. 

Parallel  Passages. — Augsburg  Confession,  Art.  xiv. ;  Smalcald  Articles 
Part  iii.,  Ait.  x. ;  of  the  Power  of  Pope,  \  60  sqq.,  p.  340. 


1  Especially  in  conferences  from  Aug.  16. 
28 


218       THK  APOLOGY   OF  THE   AUGSBURG   CONFESSION. 


CHAPTER  VIII. 

Article  XV. 

Of  Human  Traditions  in  the  Church. 

In  the  fifteenth  article,  they  receive  the  first  part,  in  which  i 
we  say  that  such  ecclesiastical  rites  are  to  be  observed  as  can  be 
observed   without  sin,  and  are  of  profit   in    the  Church    for 
tranquillity  and   good  order.     They  altogether  condemn   the 
second  part,  in  which  we  say  that  human  traditions  instituted 
to  appease  God,  to  merit  grace,  and  make  satisfactions  for  sins 
are  contrary  to  the  Gospel.     Although  in  the  Confession  itself,  2 
when  treating  of  the  distinction  of  meats,1  we  have  spoken  at 
sufficient  length  concerning  traditions,  yet  certain  things  should 
be  briefly  recounted  here. 

Although  we  supposed  that  the  adversaries  would  defend  3 
human  traditions  on  other  grounds,  yet  we  did  not  think  that 
this  would  come  to  pass,  viz.  that  they  would  condemn  this 
article :  that  we  do  not  merit  the  remission  of  sins  or  grace  by 
the  observance  of  human  traditions.  Since,  therefore,  this 
article  has  been  condemned,  we  have  an  easy  and  plain  case. 
The  adversaries  are  now  openly  Judaizing,  are  openly  sup- 4 
pressing  the  Gospel  by  the  doctrines  of  demons.  For  Scrip- 
ture calls  traditions  doctrines  of  demons,2  when  it  is  taught  that 
religious  rites  are  serviceable  to  merit  the  remission  of  sins  and 
grace.  For  they  are  then  obscuring  the  Gospel,  the  benefit  of 
Christ,  and  the  righteousness  of  faith.  [For  they  are  just  as 
directly  contrary  to  Christ,  and  to  the  Gospel,  as  are  fire  and 
water  to  one  another.]  The  Gospel  teaches  that  by  faith  we  5 
receive  freely  for  Christ's  sake  the  remission  of  sins,  and  are 
reconciled  to  God.  The  adversaries,  on  the  other  hand,  ap- 
point another  mediator,  viz.  these  traditions..  On  account  of 
these,  they  wish  to  acquire  remission  of  sins ;  on  account  of 
these,  they  wish  to  appease  God's  wrath.  But  Christ  clearly 
on7  says  (Matt.  15  :  9) :  "In  vain  do  they  worship  me,  teach- 
ins;  for  doctrines  the  commandments  of  men." 

We  have  above  discussed  at  length  that  men  are  justified  by  6 
faith,  when  they  believe  that  they  have  God  reconciled,  not  be- 
cause of  our  works,  but  gratuitously  for  Christ's  sake.     It  is 
certain  that  this  is  the  doctrine  of  the  Gospel,  because  Paul 
clearly  teaches  (Eph.  2  :  8,  9) :  "  By  grace  are  ye  saved  through 

Parallel  Passages. — Augsburg  Confession,  Art.  xv.,  vii. :  3;  xxvi.;  xxviii 
§  30  sqq. ;  Apology,  Chap,  iv.,  Art.  vii.,  \  30  sqq. ;  Smalcald  Articles,  Art.  xv. 
Formula  of  Concord,  Epitome,  Art.  x. ;  Sol.  Dec.  do. 

1  Aug.  Conf.,  xxvi.  *  1  Tim.  4  sq. 


Cu.  VIII.,  Art.  XV.    HUMAN   TRADITIONS   IN   THE  CHURCH.  21  £ 

faith  ;  and  that  not  of  yourselves :  it  is  the  gift  of  God ;  not 
of  works."  Now  these  men  say,  that  men  merit  the  remission  7 
of  sins  by  these  human  observances.  What  else  is  this  but  to 
appoint  another  justifier,  another  mediator  in  addition  to  Christ? 
Paul  says  to  the  Galatians  (5:4):  "  Christ  has  become  of  no  8 
effect  unto  you,  whosoever  of  you  are  justified  by  the  Law ;" 
i.  e.  if  you  hold  that  by  the  observance  of  the  Law  you  merit 
to  be  accounted  righteous  before  God,  Christ  will  profit  you 
nothing,  because  what  need  of  Christ  have  those  who  hold  that 
they  are  righteous  by  their  own  observance  of  the  Law  ?  God  9 
has  set  forth  Christ  with  the  promise  that  on  account  of  this 
Mediator,  and  not  on  account  of  our  righteousness,  he  wishes  to 
be  propitious  to  us.  But  these  men  hold  that  God  is  reconciled 
and  propitious,  because  of  the  traditions,  and  not  because  of 
Christ.  Therefore,  they  take  away  from  Christ  the  honor  of 
Mediator.  Neither,  so  far  as  this  matter  is  concerned,  is  there  ic 
any  difference  between  our  traditions  and  the  ceremonies  of 
Moses.  Paul  condemns  the  ceremonies  of  Moses,  just  as  he 
condemns  traditions,  for  the  reason  that  they  were  regarded 
works  which  merit  righteousness  before  God.  Thus  the  office 
of  Christ  and  the  righteousness  of  faith  were  obscured.  Where- 
fore the  Law  being  removed,  and  traditions  being  removed,  he 
contends  that  the  remission  of  sins  has  been  promised  not  be- 
cause of  our  works,  but  freely  because  of  Christ,  provided  that 
by  faith  we  receive  it.  For  the  promise  is  not  received  unless 
by  faith.  Since,  therefore,  by  faith  we  receive  the  remission  of  11 
sins,  since  by  faith  we  have  God  propitious  to  us  for  Christ's 
sake,  it  is  an  error  and  impiety  to  think  that,  because  of  these 
observances,  we  merit  the  remission  of  sins.  If  any  one  should  12 
say  here  that  we  do  not  merit  the  remission  of  sins,  but  that 
those  who  have  already  been  justified  by  these  traditions  merit 
grace ;  Paul  here  again  replies  (Gal.  2:17)  that  Christ  would  be 
the  minister  of  sin,  if  after  justification  we  must  hold  that  we 
are  not  even  then  accounted  righteous  for  Christ's  sake,  but  we 
ought  first,  by  other  observances,  to  merit  that  we  be  accounted 
righteous.  Likewise  (Gal.  3:15):  "  Though  it  be  but  a  man's 
covenant,  no  man  addeth  thereto."  Therefore,  neither  to  God's 
covenant  who  promises  that  for  Christ's  sake  he  will  be  pro- 
pitious to  us,  ought  we  to  add  that  we  must  first  through  these 
observances  attain  such  merit  as  to  be  accounted  accepted  and 
righteous, 
nno        Although  what  need  is  there  of  a  long  discussion?     No  13 

tradition  was  instituted  by  the  holy  Fathers  with  the  de- 
sign that  it  should  merit  the  remission  of  sins  or  righteousness, 
but  they  have  been  instituted  for  the  sake  of  good  order  in  the 
Church  and  for  the  sake  of  tranquillity.     And  when  any  one  14 
wishes  to  institute  certain  works  to  merit  the  remission  of  sins 


220        THE  APOLOGY  OF  THE  AUGSBURG  CONFESSION. 

or  righteousness,  how  will  he  know  that  these  works  please 
God,  since  he  has  not  the  testimony  of  God's  Word?  How 
without  God's  Word  and  command  will  he  render  men  certain 
of  God's  will  ?  Does  he  not  everywhere  in  the  prophets  pro- 
hibit men  from  instituting  without  his  commandment  peculiar 
rites  of  worship?  In  Ez.  20  :  18,  19,  it  is  written  :  "  Walk  ye 
not  in  the  statutes  of  your  fathers,  neither  observe  their  judg- 
ments, nor  defile  yourselves  with  their  idols :  I  am  the  Lord 
our  God ;  walk  in  my  statutes,  and  keep  my  judgments,  and 
do  them."  If  men  are  allowed  to  institute  religious  rites,  and  ij 
through  these  rites  merit  grace,  the  religious  rites  of  all  the 
heathen  will  have  to  be  approved,  and  the  rites  instituted  by 
Jeroboam  (1  Kings  12  :  26  sq.),  and  by  others,  in  addition  to 
the  Law,  will  have  to  be  approved.  For  what  difference  does 
it  make?  If  we  have  been  allowed  to  institute  religious  rites 
that  are  profitable  for  meriting  grace,  or  righteousness,  why 
was  the  same  not  allowed  the  heathen  and  the  Israelites?  But  16 
the  religious  rites  of  the  heathen  and  the  Israelites  were  re- 
jected for  the  very  reason  that  they  held  that  by  these  they 
merited  remission  of  sins  and  righteousness,  and  yet  did  not 
know  [the  highest  service  of  God]  the  righteousness  of  faith. 
Lastly,  whence  are  we  rendered  certain,  that  rites,  instituted  by  17 
men  without  God's  command,  justify,  inasmuch  as  nothing  can 
be  affirmed  of  God's  will  without  God's  Word  ?  What  if  God 
does  not  approve  these  services  ?  How,  therefore,  do  the  ad- 
versaries affirm  that  they  justify?  Without  God's  Word  and 
testimony,  this  cannot  be  affirmed.  And  Paul  says  (Rom.  14  : 
23)  :  "  Whatsoever  is  not  of  faith,  is  sin."  But  as  these  ser- 
vices have  no  testimony  of  God's  Word,  conscience  must  doubt 
as  to  whether  they  please  God. 

And  what  need  is  there  of  words  on  a  subject  so  manifest?  1? 
If  the  adversaries  defend  these  human  services  as  meriting  jus- 
tification, grace  and  the  remission  of  sins,  they  absolutely  es- 
tablish the  kingdom  of  Antichrist,  For  the  kingdom  of 
Antichrist  is  a  new  service  of  God,  devised  by  human  authority 
rejecting  Christ,  just  as  the  kingdom  of  Mahomet  has  services, 
and  works  through  which  it  wishes  to  be  justified  before  God, 
nor  does  it  hold  that  men  are  gratuitously  justified  before  God 
onq  ty  ^h  ^or  Christ's  sake.  Thus  the  Papacy  also  will  be 
a  part  of  the  kingdom  of  Antichrist,  if  it  thus  defends 
human  services  as  justifying.  For  honor  is  taken  away  from 
Christ  when  they  teach  that  we  are  not  justified  gratuitously 
by  faith  for  Christ's  sake,  but  by  such  services;  especially 
when  they  teach  that  such  services  are  not  only  useful  for  jus- 
tification, but  are  also  necessary,  as  they  hold  above  in  Art. 
vii.  where  they  condemn  us  for  saying,  that,  to  the  true  unity 
of  the  Church,  it  is  not  necessary  that  rites  instituted  by  men 


£h.  VIII.,  Akt.  XV.    HUMAN  TRADITIONS  IN  THE  CHURCH.  22] 

should  be  everywhere  alike.  Daniel  (11:38)  indicates  that  19 
new  human  services  will  be  the  very  form  and  constitution  of 
the  kingdom  of  Antichrist.  For  he  says  thus :  "  But  in  his 
estate  shall  he  honor  the  god  of  forces ;  and  a  god  whom  his 
fathers  knew  not  shall  he  honor  with  gold  and  silver  and  pre- 
cious stones."  Here  he  describes  new  services,  because  he  says 
that  such  a  god  shall  be  worshipped  as  the  fathers  were  igno- 
rant of.  For  although  the  holy  Fathers  themselves  had  both  2 
rites  and  traditions,  yet  they  did  not  hold  that  these  matters  are 
useful  or  necessary  for  justification ;  they  did  not  obscure  the 
glory  and  office  of  Christ,  but  taught  that  we  are  justified  by 
faith  for  Christ's  sake,  and  not  for  the  sake  of  these  human 
services.  But  they  observed  human  rites  for  the  sake  of  bodily 
advantage,  so  that  the  people  might  know  at  what  time  they 
.should  assemble;  so  that,  for  the  sake  of  example,  all  things 
in  the  churches  might  be  clone  in  order  and  becomingly.  For 
the  distinctions  of  times  and  the  variety  of  rites  are  of  service 
in  a  Imonishing  the  common  people.  The  Fathers  had  these  21 
reasons  for  maintaining  the  rites,1  and  for  these  reasons  we  also 

1  In  the  Var.  Melanchthon  adds  the  testimony  of  Epiphanius  (cf.  Apol- 
ogy, Art.  xxiii.,  §  45),  and  continues:  "As  Epiphanius  [Haer.  46],  clearly 
testifies  that  it  was  a  class  like  our  monks.  For  they  were  fraternities 
that  imposed  upon  themselves  certain  traditions;  they  also  abstained 
from  wine  even  in  the  Lord's  Supper;  they  ate  no  flesh,  not  even  of  fish, 
and  in  this  respect  far  surpassed  the  brethren  of  the  Dominican  order. 
They  also  indeed  in  the  greatest  degree  were  averse  to  marriage,  although 
they  were  not  averse  to  intercourse  with  women.  For  Epiphanius  pre- 
sents this  charge  against  them,  as  they  had  crowds  of  women  following 
the  same  kind  of  life,  just  as  at  the  present  time  the  monks  have  almost 
everywhere  neighboring  monasteries  of  women.  And  they  imagined  that 
these  observances  were  a  worship  of  God,  and  righteousness  on  account 
of  which  they  were  accepted  of  God,  and  whereby  they  appeased  God's 
wrath.  This  opinion  Epiphanius  disapproves,  and  shows  that  there  ar 
other  designs  of  traditions,  and.  says  that  such  traditions  are  to  be  ap 
proved  as  have  been  made  dm  ttjv  kyKparetav,  ij  Sta.  rrjv  iroliTelav,  i.  e.  either 
for  restraining  the  flesh  on  account  of  discipline  of  the  rude,  or  on  account 
of  political  order.  And  we  judge  that  it  may  be  right  to  observe  tradi- 
tions, for  the  following  reasons,  viz.  that  a  sober  people  may  participate  in 
the  sacred  [rites],  just  as  Jehoshaphat  and  the  king  of  Nineveh  proclaimed 
fasts  (2  Chron.  20 :  3  ;  Jonah  3  :  7  sq.) ;  and  also  that  the  order  and  polity 
of  the  Church  may  instruct  the  ignorant  what  has  been  done  at  any  time. 
Hence  Christmas,  Easter,  Pentecost  and  the  like.  That  is,  as  Epiphanius 
says,  that  traditions  have  been  instituted  for  the  sake  of  the  polity,  viz. 
for  the  sake  of  order,  and  that  this  order  should  teach  men  concerning 
the  history  and  benefits  of  Christ.  For  the  marks  of  things  painted  as  il 
were  upon  the  customs  and  rites  teach  much  more  effectually  than  letters. 
U  was  of  profit  to  present  and  set  forth  these  designs  to  the  people.     But 


222        THE  APOLOGY   OF  THE  AUGSBURG   CONFESSION. 

judge  that  it  is  right  that  traditions  [good  customs]  be  main 
rained.  And  we  are  greatly  surprised  that  xhe  adversaries 
[against  the  entire  Scriptures  of  the  Apostles,  against  the  Old 
and  New  Testaments]  contend  for  another  design  of  traditions, 
viz.  tint  they  may  merit  the  remission  of  sins,  grace  or  justifi- 
cation. What  else  is  this  than  to  honor  God  "with  gold  and 
silver  and  precious  stones?"  [as  Daniel  says],  i.  e.  to  hold  that 
God  becomes  reconciled  by  a  variety  in  clothing,  ornaments 
and  by  similar  rites  [many  kinds  of  church  decorations,  ban- 
ners, tapers],  as  are  infinite  in  human  traditions. 

Paul  writes  to  the  Colossians  (2 :  23)  that  traditions  have  "a  22 
show  of  wisdom."  And  they  indeed  have.  For  this  good  order 
is  very  becoming  in  the  Church,  and  for  this  reason  is  necessary. 
91a  But  human  reason,  because  it  does  not  understand  the 
righteousness  of  faith,  naturally  imagines  that  such  works 
justify  men  because  they  reconcile  God,  etc.  Thus  the  com-  23 
mon  people  among  the  Israelites  thought,  and  by  this  opinion 
increased  such  ceremonies,  just  as  among  us  they  have  grown 
in  the  monasteries  [as  in  our  time,  one  altar  after  another  and 
one  church  after  another  is  founded].  Thus  human  reason  24 
judges  also  of  bodily  exercises,  of  fasts ;  although  the  end  of 
these  is  to  restrain  the  flesh,  reason  imagines  the  end  to  be,  that 
they  may  be  services  which  justify.  As  Thomas  writes :  "  Fast- 
ing avails  for  the  extinguishing  and  the  prevention  of  guilt." 
These  are  the  words  of  Thomas.  Thus  the  semblance  of  wis- 
dom and  righteousness  in  such  works  deceives  men.  And  the 
examples  of  the  saints  are  added  [when  they  say :  St.  Francis 
wore  a  cap,  etc.]  ;  while  they  desire  to  imitate  these  men,  they 
imitate  for  the  most  part  the  outward  exercises ;  their  faith 
they  do  not  imitate. 

After  this  semblance  of  wisdom  and  righteousness  has  de-2: 
ceived  men,  then  infinite  evils  follow ;  the  Gospel  concerning 
the  righteousness  of  faith  in  Christ  is  obscured,  and  vain  con- 
fidence in  such  works  succeeds.  Then  the  commandments  of 
God  are  obscured  ;  these  works  arrogate  to  themselves  the  title 
of  a  perfect  and  spiritual  life,  and  are  far  preferred  to  the 
works  of  God's  commandment  [the  true,  holy,  good  works], 
as  the  works  of  one's  own  calling,  the  administration  of  the 

to  these  designs  the  adversaries  with  a  pharisaic  persuasion,  add  another 
viz.  that  such  observances  merit  the  remission  of  sins,  that  they  are  ser 
vices  necessary  for  justification,  that  on  account  of  them  men  are  ac- 
counted just  before  God.  This  is  plainly  to  honor  God  "  with  gold  and 
silver  and  precious  stones,"  that  is,  to  hold  that  God  becomes  reconciled 
by  a  variety  in  clothing,  ornaments  and  by  similar  things,  as  are  infinite 
in  human  traditions,  or  that  the  worship  of  God  consists  of  such  thing- 
as  distinctions  in  times,  meats,  vessels,  clothing. 


Ch.  VIII.,  Art.  XV.    HUMAN  TKADITIONS  IN  THE  CHURCH.   225 

state,  the  management  of  a  family,  married  life,  the  bringing 
up  of  children.  Compared  with  these  ceremonies  the  former  26 
are  judged  to  be  profane,  so  that  they  are  exercised  by  many 
with  some  doubts  of  conscience.  For  it  is  evident  that  many, 
the  administration  of  the  state  and  marriage  being  abandoned, 
have  embraced  these  observances  as  better  and  holier  [have 
gone  into  cloisters  in  order  to  become  holy  and  spiritual]. 

Nor  is  this  enough.  When  the  persuasion  has  taken  possession  27 
of  minds  that  such  observances  are  necessary  to  justification, 
consciences  are  in  miserable  anxiety  because  they  cannot  exactly 
fulfil  all  observances.  For  how  many  are  there  who  could 
enumerate  all  these  observances?  There  are  immense  books, 
yea  whole  libraries,  containing  not  a  syllable  concerning  Christ, 
concerning  faith  in  Christ,  concerning  the  good  works  of  one's 
own  calling,  but  which  only  collect  the  traditions  and  inter- 
011  pretations  by  which  they  are  sometimes  augmented  and 
sometimes  relaxed.  [They  write  of  such  precepts,  as  of 
fasting  for  forty  days,  the  four  canonical  hours  for  prayer,  etc.] 
How  that  most  excellent  man,  Gerson,  is  tortured  while  he  28 
searches  for  the  grades  and  extent  of  the  precepts !  Neverthe- 
less, he  is  not  able  to  fix,  iTrtetxsea  [alleviation,  equity]  in  any 
grade  [and  yet  cannot  find  any  sure  grade  where  he  could  con- 
fidently promise  the  heart  assurance  and  peace].  Meanwhile, 
he  sometimes  deplores  the  dangers  of  godly  consciences,  which 
this  rigid  interpretation  of  tradition  produces. 

Against  this  semblance  of  wisdom  and  righteousness  in  hu-  29 
man  rites,  which  deceives  men,  let  us  therefore  fortify  ourselves 
by  the  Word  of  God,  and  be  assured  that  these  neither  merit 
before  God  the  remission  of  sins  or  justification,  nor  are  neces- 
sary for  justification.  We  have  above  cited  some  testimonies.  30 
And  Paul  is  full.  To  the  Colossians  (2  :  16,  17)  he  clearly 
says  :  "  Let  no  man,  therefore,  judge  you  in  meat  or  in  drink, 
or  in  respect  of  a  holy  day,  or  of  the  new  moon,  or  of  the  sab- 
bath days,  which  are  a  shadow  of  things  to  come;  but  the 
body  is  of  Christ."  But  this  embraces  at  the  same  time  both 
the  Law  of  Moses  and  human  traditions,  in  order  that  the  ad- 
versaries may  not  elude  these  testimonies,  according  to  their 
custom,  upon  the  ground  that  Paul  is  speaking  only  of  the  Law 
of  Moses.  He  indeed  testifies  here  clearly  that  he  is  speaking 
of  human  traditions.  Although  the  adversaries  do  not  see 
what  they  are  saying ;  if  the  Gospel  says  that  the  ceremonies 
of  Moses,  which  were  divinely  instituted,  do  not  justify,  how 
much  less  do  human  traditions  justify  ! 

Neither  have  the  bishops  the  power  to  institute  services,  as  31 
though  they  justify,  or  are  necessary  for  justification.     Yea  the 
apostles  (Acts  15:10)  say:    "Why  tempt  ye   God  to  put  a 
yoke,"  etc.,  where  Peter  declares  this  purpose  to  burden  the 


224         THE  APOLOGY  OF  THE  AUGSBURG  CONFESSION. 

Church  a  great  sin.  And  Paul  forbids  the  Galatians  (5  :  1)  to 
"be  entangled  again  with  the  yoke  of  bondage."  The  apos-32 
ties  wish  therefore  that  this  liberty  remain  in  the  Church,  that 
no  services  of  the  Law  or  of  traditions  may  be  judged  to  be 
necessary  (just  as  in  the  Law  ceremonies  were  for  a  time  neces- 
sary), lest  the  righteousness  of  faith  may  be  obscured,  if  men 
judge  that  these  services  merit  justification,  or  are  necessary 
for  justification.  Many  seek  in  traditions  various  irrtsixeca^ 33 
[alleviations]  in  order  to  heal  consciences;  and  yet  they  do  not 
fiud  any  sure  grades  by  which  to  free  consciences  from  these 
chains.  But  just  as  Alexander  once  loosened  the  Gordian  knot  34 
by  cutting  it  with  his  sword  when  he  could  not  disentangle  it, 
91o  so  the  apostles  once  for  all  free  consciences  from  tradi- 
tions, especially  if  they  are  taught  for  meriting  justifica- 
tion. The  apostles  compel  us  to  oppose  this  doctrine  by  teach- 
ing and  examples.  They  compel  us  to  teach  that  traditions  do 
not  justify;  that  they  are  not  necessary  for  justification;  that 
no  one  ought  to  frame  or  receive  traditions  with  the  opinion 
that  they  merit  justification.  Then  even  though  any  one  35 
should  observe  them,  let  him  observe  them  without  superstition 
as  civil  customs,  just  as  without  superstition  soldiers  are  clothed 
in  one  way,  and  scholars  in  another.  [As  I  regard  my  wearing 
of  a  German  costume  among  the  Germans,  and  a  French  costume 
among  the  French,  as  an  observance  of  the  usage  of  the  land, 
and  not  for  the  purpose  thereby  of  being  saved.]  The  apos-  36 
ties  violate  traditions  and  are  excused  by  Christ.1  For  the  ex- 
ample was  to  be  shown  the  Pharisees  that  these  services  are 
unprofitable.  And  if  our  people  neglect  some  traditions  that  37 
are  of  little  advantage,  they  are  now  sufficiently  excused,  when 
these  are  required  as  though  they  merit  justification.  For  such 
an  opinion  with  regard  to  traditions  is  impious  [an  error  not  to 
be  endured]. 

But  we  cheerfully  maintain  the  old  traditions  [as  the  three  38 
high  festivals,  the  observance  of  Sunday  and  the  like]  made  in 
the  Church  for  the  sake  of  usefulness  and  tranquillity;  and  we 
interpret  them  in  a  more  moderate  way,  to  the  exclusion  of  the 
opinion  which  holds  that  they  justify.  And  our  enemies  falsely  39 
accuse  us  of  abolishing  good  ordinances  and  Church  discipline. 
For  we  can  truly  declare  that  the  public  form  of  the  churches 
is  more  becoming  with  us  than  with  the  adversaries  [that 
the  true  worship  of  God  is  observed  in  our  churches  in  a  more 
Christian,  honorable  way].  And  if  any  one  will  consider  it 
aright,  we  conform  to  the  canons  more  truly  than  do  the  ad- 
versaries      "With    the   adversaries,   unwilling   celebrants,  and  4x1 

1  See  Matt.  12 : 1-8. 


<JII. 


VIII.,  Art.  XV.    HUMAN  TRADITIONS  IN  THE  CHURCH.   226 


those  hi  re  J  for  pay,  and  very  frequently  only  for  pay,  celebrate 
the  Masses.  They  sing  psalms,  not  that  they  may  learn  or 
pray  [for  the  greater  part  do  not  understand  a  verse  in  the 
psalms],  but  for  the  sake  of  the  service,  as  though  this  work 
were  a  service,  or  at  least  a  cause  of  reward.  "With  us  man) 
use  the  Lord's  Supper  [willingly  and  without  constraint]  every 
Lord's  Day,  but  after  having  been  first  instructed,  examined 
and  absolved.  The  children  sing  psalms  in  order  that  they 
may  learn  [become  familiar  with  passages  of  Scripture]  ;l  the 
people  also  sing,  in  order  that  they  may  either  learn  or  pray. 
With  the  adversaries  there  is  no  catechisation  of  the  children  41 
whatever,  concerning  which  even  the  canons  give  instructions.2 
With  us  the  pastors  and  ministers  of  the  churches  are  compelled 
publicly  [and  privately]  to  instruct  and  hear  the  youth ;  and 
this  ceremony  produces  the  best  fruits.  [And  the  Catechism  is 
not  a  mere  childish  thing,  as  is  the  bearing  of  banners  and 
tapers,  but  instruction  that  will  always  be  profitable.]  Among  42 
the  adversaries,  in  many  regions  [as  in  Italy  and  Spain] 
during  the  entire  year  no  sermons  are  delivered,  except  in 
21„  Lent.  But  the  chief  service  of  God  is  to  teach  the  Gos- 
pel. And  when  the  adversaries  do  preach,  they  speak  of 
numan  traditions,  of  the  worship  of  saints  [of  consecrated 
water]  and  similar  trifles,  which  the  people  justly  loath;  there- 
fore, they  are  deserted  immediately  in  the  beginning,  after  the 
text  of  the  Gospel  has  been  recited.  A  few  better  ones  begin 
now  to  speak  of  good  works,  but  of  the  righteousness  of  faith, 
of  faith  in  Christ,  of  the  consolation  of  consciences,  they  say 
nothing;  yea  this  most  wholesome  part  of  the  Gospel  they 
rail  at  with  their  reproaches.  [This  blessed  doctrine,  the  pre- 
cious holy  Gospel,  they  call  Lutheran.]  On  the  contrary,  in  43 
our  churches  all  the  sermons  are  occupied  with  such  topics  as 
these  :  of  repentance,  of  the  fear  of  God,  of  faith  in  Christ, 
of  the  righteousness  of  faith,  of  the  consolation  of  consciences 
by  faith,  of  the  exercises  of  faith,  of  prayer,  what  its  nature 
should  be,  and  that  we  should  be  fully  confident  that  it  is  effi- 
cacious, that  it  is  heard,  of  the  cross,  of  the  authority  of  mag- 
istrates and  all  civil  ordinances  [likewise  how  each  one  in  his 
station  should  live  in  a  Christian  way,  and,  out  of  obedience  to 
the  command  of  the  Lord  God,  should  conduct  himself  in  refer- 
ence to  every  worldly  ordinance  and  law],  of  the  distinction  be- 
tween the  kingdom  of  Christ,  or  the  spiritual  kingdom,  and 
political  affairs,  of  marriage,  of  the  education  and  instruction 
of  children,  of  chastity,  of  all  the  offices  of  love.  From  this  44 
condition  of  the  churches,  it  can  be  judged  that  we  diligently 

1  Cf.  Aug.  Conf.,  xxvi. :  3. 

1  Decrees  of  Gratian,  Part  III.,  dist.  4,  c.  64-60. 
29 


22(3        THE  APOLOGY  OF  THE  AUGSBURG  CONFESSION. 

maintain    Church  discipline  and   godly  ceremonies  and   good 
Church  customs. 

And  of  the  mortification  of  the  flesh,  and  discipline  of  the  45 
body,  we  thus  teach,  just  as  the  Confession  states,1  that  a  true 
and  not  a  feigned  mortification  occurs  through  the  cross,  and 
afflictions  by  which  God  exercises  us  [when  God  breaks  our 
will,  inflicts  the  cross  and  trouble].  In  these  we  must  obey 
God's  will,  as  Paul  says  (Rom.  12:1):  u  Present  your  bodies 
a  living  sacrifice."  And  these  are  the  spiritual  exercises  of 
™ ,    fear  and  faith.    But  in  addition  to  this  mortification  which  46 

occurs  through  the  cross  [which  does  not  depend  upon  our 
will]  there  is  also  a  voluntary  kind  of  exercise  necessary,  of 
which  Christ  says  (Luke  21  :  34)  :  "  Take  heed  to  yourselves 
lest  at  any  time  your  hearts  be  overcharged  with  surfeiting/' 
And  Paul  (1  Cor.  9  :  27) :  "I  keep  under  my  body,  and  bring 
it  into  subjection,"  etc.  And  these  exercises  are  to  be  under- 47 
taken  not  because  they  are  services  that  justify,  but  in  order  to 
curb  the  flesh,  lest  fulness  may  overpower  us,  and  render  us 
secure  and  indifferent,  the  result  of  which  is  that  men  indulge 
and  obey  the  dispositions  of  the  flesh.  This  diligence  ought  to 
be  perpetual,  because  it  has  the  perpetual  command  of  God. 
And  this  prescribed  form  of  certain  meats  and  times  does  48 
nothing  [as  experience  shows]  towards  curbing  the  flesh.  For 
it  is  more  luxurious  and  sumptuous  than  other  feasts  [for  they 
practised  greater  gluttony  with  fish  and  various  lenten  meats 
than  when  the  fasts  were  not  observed],  and  not  even  the  ad- 
versaries observe  the  form  given  in  the  canons. 

This  topic  concerning  traditions  contains  many  and  difficult  49 
questions  of  controversy,  and  we  have  actually  experienced  that 
traditions  are  truly  snares  of  consciences.  When  they  are  ex- 
acted as  necessary,  they  torture  in  wonderful  ways  the  con- 
science omitting  any  observance  [as  godly  hearts  indeed  expe- 
rience when  in  canonical  hours  they  have  omitted  a  compline 
or  offended  against  them  in  a  similar  way].  Again  their  abro- 
gation has  its  own  evils,  and  its  own  questions.  [On  the  other 
hand,  to  teach  absolute  freedom  has  also  its  considerations  and 
questions,  according  as  the  common  people  need  outward  disci- 
pline and  instruction.]  But  we  have  an  easy  and  plain  case,  50 
because  the  adversaries  condemn  us  for  teaching  that  human 
traditions  do  not  merit  the  remission  of  sins.  Likewise  they  re- 
quire  universal  traditions,  as  they  thus  call  them,  as  necessary  for 
justification  [and  place  them  in  Christ's  stead].  Here  we  have 
Paul  as  a  constant  champion,  who  everywhere  contends  that 
these  observances  neither  justify,  nor  are  necessary  in  addition 
to  the  righteousness  of  faith.     And  nevertheless  we  teach  that,  j>i 

*  Augsburg  Confession,  xxvi. :  \  30  sqq. 


Ch.  VIII.,  Art.  XVI.     POLITICAL  OKDEK.  227 

iii  these  matters  the  use  of  liberty  is  to  be  so  controlled,  that 
the  inexperienced  may  not  be  offended,  and,  on  account  of  the 
abuse  of  liberty,  may  not  become  more  hostile  to  the  true  doc- 
trine of  the  Gospel,  or  that  without  a  reasonable  cause  nothing 
in  customary  rites  be  changed,  but  that  in  order  to  cherish  har- 
mony such  old  customs  be  observed  which  can  be  observed 
without  sin  or  without  great  inconvenience.  And  in  this  very  53 
assembly  we  have  shown  sufficiently  that  for  love's  sake  we  do 
not  refuse  to  observe  adiaphora  with  others,  even  though  they 
should  have  some  disadvantage,  but  we  have  judged  that  such 
public  harmony  as  could  indeed  be  produced  without  offence  to 
consciences  ought  to  be  preferred  to  all  other  advantages  [all 
other  less  important  matters].  But  concerning  this  entire  sub- 
ject we  will  speak  afterwhile,  when  we  will  treat  of  vows  and 
ecclesiastical  power.1 

215  Article  XVI. 

Of  Political  Order, 

The  sixteenth  article  the  adversaries  receive  without  any  ex-  53 
ception,  in  which  we  have  confessed  that  it  is  lawful  for  the 
Christian  to  bear  civil  office,  sit  in  judgment,  determine  matters 
by  the  imperial  laws,  and  other  laws  in  present  force,  appoint 
just  punishments,  engage  in  just  wars,  act  as  a  soldier,  make 
legal  contracts,  hold  property,  take  an  oath-  when  magistrates 
require  it,  contract  marriage;  finally,  that  legitimate  civil  ordi- 
nances are  good  creatures  of  God  and  divine  ordinances,  which 
a  Christian  can  use  with  safety.  This  entire  topic  concerning  54 
the  distinction  between  the  kingdom  of  Christ  and  a  political 
kingdom  has  been  explained  to  advantage  [to  the  remarkably 
great  consolation  of  many  consciences]  in  the  literature  of  our 
writers,  [viz.]  that  the  kingdom  of  Christ  is  spiritual,  to  wit, 
that  it  is  in  the  heart  the  knowledge  of  God,  and  fear  and 
faith  in  God,  beginning  eternal  righteousness  and  eternal  life ; 
meanwhile  it  permits  us  outwardly  to  use  legitimate  political 
ordinances  of  every  nation  in  which  we  live,  just  as  it  permits 
us  to  use  medicine  or  the  art  of  building,  or  food,  drink,  air. 
Neither  does  the  Gospel  bring  new  laws  concerning  the  civil  55 
state,  but  commands  that  we  obey  present  laws,  whether  they 
have  been  framed  by  heathen  or  by  others,  and  that  in  this 
obedience  we  should  exercise  love.  For  Carlstadt  was  insane 
in  imposing  upon  us  the  judicial  laws  of  Moses.     Concerning  56 

Parallel  Passages. — Augsburg  Confession,  Arts.  xvi. ;  xxiii. ;  xxvii. ;  Apol- 
ogy, Art.  xxvii. :  36  sq. ;  Formula  of  Concord,  Epitome,  xii. :  12  sqq. ;  Sol.  Decl, 
tii.  :  17  sqq. 

1  Apology,  Arts,  xxvii.,  xxviii. 


228        THE  APOLOGY  OF  THE  AUGSBURG   CONFESSION. 

these  subjects,  our  theologians  have  written  more  fully,  because 
the  monks  diffused  many  pernicious  opinions  in  the  Church. 
They  called  a  community  of  property  the  polity  of  the  Gospel  ; 
they  gave  the  advice  not  to  hold  property,  not  to  vindicate  one's 
self  at  law  [not  to  have  wife  and  child].  These  opinions 
greatly  obscure  the  Gospel  and  the  spiritual  kingdom,  and  are 
dangerous  to  the  commonwealth.  For  the  Gospel  does  not  57 
destroy  the  Church  or  the  family  [buying,  selling  and  other 
civil  regulations],  but  much  rather  approves  them,  and  bids  us 
obey  them  as  a  divine  ordinance,  not  only  on  account  of  pun- 
ishment, but  also  on  account  of  conscience. 
01  n        Julian  the  apostate,  Celsus  and  very  many  others  made  58 

the  objection  to  Christians,  that  the  Gospel  would  rend 
asunder  states,  because  it  prohibited  legal  redress,  and  taught 
certain  other  things  not  at  all  suited  to  political  association. 
And  these  questions  wonderfully  exercised  Origen,  Nazianzen 
and  others,  although  indeed  they  can  be  most  readily  explained, 
if  we  keep  in  mind  the  fact  that  the  Gospel  does  not  introduce 
laws  concerning  the  civil  state,  but  is  the  remission  of  sins,  and 
the  beginning  of  a  new  life  in  the  hearts  of  believers;  besides 
that  it  not  only  approves  outward  governments,  but  subjects  us 
to  them  (Rom.  13:  1),  just  as  we  have  been  necessarily  placed 
under  the  laws  of  seasons,  the  changes  of  winter  and  summer, 
as  divine  ordinances.  The  Gospel  forbids  private  redress,  and  59 
Christ  inculcates  this  so  frequently  with  the  design  that  the 
apostles  should  not  think  that  they  ought  to  seize  the  govern- 
ments from  those  who  held  otherwise,  just  as  the  Jews  dreamed 
concerning  the  kingdom  of  the  Messiah,  but  that  they  might 
know  that  they  ought  to  teach  concerning  the  spiritual  king- 
dom that  it  does  not  change  the  civil  state.  Therefore  private 
redress  is  prohibited  not  by  advice,  but  by  a  command  (Matt. 
5  :  39  ;  Rom.  12:19).  Public  redress,  which  is  made  through 
the  office  of  the  magistrate,  is  not  advised  against,  but  is  com- 
manded, and  is  a  work  of  God,  according  to  Paul  (Rom.  13 : 
1  sqq.).  Now  the  different  kinds  of  public  redress  are  legal 
decisions,  capital  punishment,  wars,  military  service.  Concern- 60 
ing  these  matters,  how  incorrectly  many  writers  have  judged 
is  manifest  from  the  fact  that  they  have  been  in  the  error  that 
the  Gospel  is  an  external,  new  and  monastic  form  of  govern- 
ment, and  that  they  have  not  seen  that  the  Gospel  brings  eter- 
nal righteousness  to  hearts,  while  it  outwardly  approves  the 
civil  state. 

It  is  also  a  most  vain  delusion  that  it  is  Christian  perfection  6i 
not  to  hold  property.     For  Christian  perfection  consists  not  in 
the  contempt  of  civil  ordinances,  but  in   dispositions  of  the 
heart,  in  great  fear  of  God,  in  great  faith,  just  as  Abraham, 
David,  Daniel,  even  in  great  wealth  and  while  exercising  civil 


Ch.  VIII.,  Art.  XVII.    CHRIST'S  RETURN  TO  JUDGMENT.   229 

power,  were  no  less  perfect  than  any  hermits.  But  the  monks  62 
have  extended  this  outward  hypocrisy  before  the  eyes  of  men, 
P17  so  that  it  could  not  be  seen  in  what  things  true  perfection 
exists.  With  what  praises  have  they  brought  forward  this 
coinmur/ion  of  property,  as  though  it  were  evangelical !  But  63 
these  praises  have  the  greatest  danger,  especially  since  they 
differ  much  from  the  Scriptures.  For  Scripture  does  not 
command  that  property  be  common,  but  the  Law  of  the  Deca- 
logue, when  it  says  (Ex.  20  :  15) :  "  Thou  shalt  not  steal,"  dis- 
tinguishes rights  of  ownership,  aud  commands  each  one  to  hold 
what  is  his  own.  Wickliffe  manifestly  was  out  of  his  mind 
when  he  said  that  priests  were  not  allowed  to  hold  property. 
There  are  infinite  discussions  concerning  contracts,  in  reference  64 
to  which  good  consciences  can  never  be  satisfied  unless  they 
know  the  rule  that  it  is  lawful  for  a  Christian  to  make  use  of 
civil  ordinances  and  laws.  This  rule  protects  consciences  when 
it  teaches  that  contracts  are  lawful  before  God  just  to  the  extent 
that  the  magistrates  or  laws  approve  them. 

This  entire  topic  concerning  civil  affairs  has  been  so  clearly  65 
set  forth  by  our  theologians,  that  very  many  good  men  occu- 
pied in  the  state  and  in  business  have  declared  that  they  have 
been  greatly  benefited,  who  before,  troubled  by  the  opinion  of 
the  monks,  were  in  doubt  as  to  whether  the  Gospel  allowed 
these  civil  offices  and  business.  Accordingly  we  have  recounted 
these  things  in  order  that  those  without  also  may  understand, 
that  by  the  kind  of  doctrine  which  we  follow,  the  influence  of 
magistrates  and  the  authority  of  all  civil  ordinances  are  not  un- 
dermined, but  are  much  the  more  strengthened  [and  that  it  is  only 
this  doctrine  which  gives  true  instruction,  as  to  how  eminently 
glorious  an  office,  full  of  good  Christian  works,  the  office  of 
ruling  is].  The  importance  of  these  matters  was  greatly  ob- 
scured before  by  those  silly  monastic  opinions,  which  far  pre- 
ferred the  hypocrisy  of  poverty  and  humility  to  the  state  and 
the  family,  although  these  have  God's  command,  while  this  Sa- 
tanic communion  [monasticism]  has  not  God's  command. 

Article  XVII. 
Of  Christ's  Return  to  Judgment. 

The  seventeenth  article  the  adversaries  receive  without  ex-  6t 
ception,  in  which  we  confess  that  in  the  consummation  of  the 
world  Christ  shall  appear  and  shall  raise  up  all  the  dead,  and 
shall  give  to  the  godly  eternal  life  and  eternal  joys,  but  shall 
condemn  the  ungodly  to  be  punished  with  the  devil  without  end. 

Parallel  Passages. — Art.  XVII. ;  The  Apostles'  Creed  ;  Augsburg  Confee 
lion,  Art.  xvii. ;  Small  Catechism,  Creed,  Art.  ii. ;  Large  Catechism,  Creed,  Art 
ii. ;  Lord's  Prayer,  Petition  ii. 


230       THE   APOLOGY   OF  THE  AUGSBURG   CONFESSION. 

218  Article  XVIII. 

Of  Free  Will. 

The  eighteenth  article  Of  Free  Will  the  adversaries  receive  $6/ 
although  they  add  some  testimonies  not  at  all  adapted  to  this 
case.  They  add  also  a  declaration  that  neither  with  the  Pela- 
gians is  too  much  be  granted  to  the  free  will,  nor  with  the 
Manicheans  is  all  freedom  to  he  denied  it.  Very  well;  but  6*i 
what  difference  is  there  between  the  Pelagians  and  our  adver- 
saries, since  both  hold  that,  without  the  Holy  Ghost,  men  can 
love  God  and  perforin  God's  commandments  with  respect  to 
the  substance  of  the  acts,  and  can  merit  grace  and  justification 
by  works  which  reason  performs  by  itself  without  the  Holy 
Ghost?  How  many  absurdities  follow  from  these  Pelagian  69 
opinions,  which  are  taught  with  great  authority  in  the  schools! 
These  Augustine,  following  Paul,  refutes  with  great  emphasis, 
whose  judgment  we  have  recounted  above  in  the  article  Of 
Justification.  Nor  indeed  do  we  deny  liberty  to  the  human  7c 
will.  The  human  will  has  liberty  in  the  choice  of  works  and 
things  which  reason  comprehends  by  itself.  It  can  to  a  certain 
extent  render  civil  righteousness  or  the  righteousness  of  works, 
it  can  speak  of  God,  offer  to  God  a  certain  service  in  outward 
works,  obey  magistrates,  parents;  by  a  choice  in  outward  works 
can  restrain  the  hands  from  murder,  from  adultery,  from  theft, 
Since  there  is  left  in  human  nature  reason  and  judgment  con- 
cerning objects  subjected  to  the  senses,  choice  between  these 
things,  and  the  liberty  and  power  to  render  civil  righteousness, 
are  also  left.  For  Scripture  calls  that  righteousness  of  the 
flesh1  which  the  carnal  nature,  i.  e.  reason  by  itself  without  the 
Holy  Ghost,  renders.  Although  the  power  of  concupiscence  is  71 
such  that  men  more  frequently  obey  evil  dispositions  than 
sound  judgment.  And  the  devil,  who  is  efficacious  in  the  god- 
less, as  Paul  says  (Eph.  2  :  2),  does  not  cease  to  incite  this  feeble 
nature  to  various  offences.  These  are  the  reasons  why  even 
civil  righteousness  is  rare  among  men,  as  we  see  that  not  even 
the  philosophers  themselves,  who  seem  to  have  aspired  after 
this  righteousness,  attained  it.  But  it  is  false  that  the  man  72 
does  not  sin,  who  performs  the  works  of  the  commandments 
without  grace.  And  they  add  further  that  such  works  merit 
de  congruo2  the  remission  of  sins  and  justification.    For  human 

Parallel  Passages. — Art.  XVIII. :  Augsburg  Confession,  Art.  xviii.  ;  xx. 
31-34  ;  Apology,  Art.  iv. :  9  sq. ;  iv.  (III.)  "  Of  Love  and  the  F>'lfilli)u/;'  \  17  sq.  ; 
$  169  sq. ;  Smalcald  Articles,  Part  iii.,  Art.  i. ;  Formula  of  Concord,  Epitome  and 
Sol.  Dec,  ii.,  Of  Free  Will. 

1  Heb.  9 :  10. 

1  Apology,  c  ii.,  Art.  iv.  Of  Justification,  \  19  sqq.,  p.  90 ;  c.  iii.,  Of 
Love  and  Fulfilling,  etc.,  \  200  sqq.,  p.  14J 


Ch.  VIII.,  Art.  XIX.    THE  CAUSE  OF   SIN.  231 

hearts  without  the  Holy  Ghost  are  without  the  fear  of  God ; 
without  trust  toward  God,  they  do  not  believe  thai  they  are 
hearkened  to,  forgiven,  benefited,  and  preserved  by  God. 
Therefore  they  are  godless.  For  "  neither  can  a  corrupt  tree 
bring  forth  good  fruit"  (Matt.  7  :  18).  And  "  without  faith  it 
is  impossible  to  please  God  "  (Heb.  11:6). 

Therefore,  although  we  concede  to  free  will  the  liberty  and  73 
power  to  perform  the  outward  works  of  the  Law,  yet  to  the 
free  will  we  do  not  ascribe  these  spiritual  matters,  viz.  truly  to 
fear  God,  truly  to  believe  God,  truly  to  be  confident  and  hold 
that  God  regards  us,  hearkens  to  us,  forgives  us,  etc.  These  are 
the  true  works  of  the  First  Table,  which  the  heart  cannot  ren- 
der without  the  Holy  Ghost,  as  Paul  says  (1  Cor.  2: 14):  "The 
natural  man/'  i.  e.  man  using  only  natural  strength,  "  receiveth 
not  the  things  of  the  Spirit  of  God."  And  this  can  be  decided  74 
if  men  consider  how  hearts  are  disposed  toward  God's  will, 
whether  they  are  truly  confident  that  they  are  regarded  and 
hearkened  to  by  God.  Even  for  saints  to  retain  this  faith  is 
difficult,  so  far  is  it  from  existing  in  the  godless.  But  it  is 
conceived,  as  we  have  said  above,  when  terrified  hearts  hear  the 
Gospel  and  receive  consolation  [when  we  are  born  anew  of  the 
Holy  Ghost,  as  is  said  above]. 

Therefore  such  a  distribution  is  of  advantage,  in  which  civil  75 
righteousness  is  ascribed  to  the  free  will,  and  spiritual  right- 
eousness to  the  governing  of  the  Holy  Ghost  in  the  regenerate. 
For  thus  the  outward  discipline  is  retained,  because  all  men 
ought  to  know  equally  both  that  God  requires  this  civil  right- 
eousness, and  that  after  a  manner  we  can  afford  it.  And  yet  a 
distinction  is  shown  between  human  and  spiritual  righteousness, 
between  philosophical  doctrine  and  the  doctrine  of  the  Holy 
Ghost,  and  it  can  be  understood  for  what  there  is  need  of  the 
Holy  Ghost.  Nor  has  this  distribution  been  invented  by  us,  76 
but  Scripture  most  clearly  teaches  it.  Augustine  also  treats  of 
it,  and  recently  it  has  been  well  treated  of  by  William  of  Paris, 
but  it  has  been  wickedly  suppressed  by  those  who  have  dreamt 
that  men  can  obey  God's  law  without  the  Holy  Ghost,  but  that 
the  Holy  Ghost  is  given  in  order  that  respect  to  that  which  is 
meritorious  may  be  added. 

Article  XIX. 

Of  the  Cause  of  Sin 

The  nineteenth  article  the  adversaries  receive,  in  which  we  77 
confess  that  although  God  only  and  alone  has  framed  all  na- 
ture, and  preserves  all  things  which  exist,  yet  the  cause  of  sin 

Parallel  Passages.— Art.  XIX.:   Augsburg  Confession,  Art.  xix.;  For 
mula  of  Cone  rd,  Epitome,  i  :  22;    Sol.  Dec,  i. :  26  sqq. ;  xi.  81. 


232       THE  APOLOGY  OF  THE  AUGSBUKG  CONFESSION 

is  the  will  in  the  devil  and  men,  turning  itself  away  from  God, 
according  to  the  saying  of  Christ  concerning  the  devil  (John 
8  :  44) :  "  When  he  speaketh  a  lie,  he  speaketh  it  of  his  own." 


220  Article  XX. 

Of  Good  Works. 

In  the  twentieth  article  they  distinctly  lay  down  these  78 
words,  viz.  that  they  reject  and  condemn  our  statement  that 
men  do  not  merit  the  remission  of  sins  by  good  works.  This 
article  they  clearly  declare  that  they  reject  and  condemn. 
What  is  to  be  said  on  a  subject  so  manifest?  Here  the  framers79 
of  the  Confutation  openly  show  by  what  spirit  they  are  led. 
For  what  in  the  Church  is  more  certain  than  that  the  remission 
of  sins  occurs  freely  for  Christ's  sake,  that  Christ  and  not  our 
works  is  the  propitiation  for  sins,  as  Peter  says  (Acts  10  :  43) : 
"  To  him  give  all  the  prophets  witness,  that  through  his  name 
whosoever  believeth  on  him  shall  receive  remission  of  sins  "  ? 
To  this  Church  of  the  prophets  we  would  rather  assent  than 
to  these  abandoned  writers  of  the  Confutation,  who  so  impu- 
dently blaspheme  Christ.  For  although  there  were  writers  80 
who  held  that  after  the  remission  of  sins  men  are  just  before 
God,  not  by  faith,  but  by  works  themselves,  yet  they  did  not 
hold  this,  viz.  that  the  remission  of  sins  itself  occurs  on  ac- 
count of  our  works,  and  not  freely  for  Christ's  sake. 

Therefore  the  blasphemy  of  ascribing  Christ's  honor  to  our  81 
works  is  not  to  be  endured.  These  theologians  are  now  entirely 
without  shame,  if  they  dare  to  bring  such  an  opinion  into  the 
Church.  Nor  do  we  doubt  that  His  Most  Excel  leu  t  Imperial 
Majesty  and  very  many  of  the  princes  will  not  allow  this  pas- 
sage of  the  Confutation  to  remain,  if  they  be  admonished  of  it. 
On  this  topic  we  could  cite  infinite  testimonies  from  Scripture  82 
and  from  the  Fathers.  But  above  wre  have  quoted  a  sufficient 
u umber  on  this  subject.  And  there  is  no  need  of  more  testi- 
monies for  one  who  knows  why  Christ  has  been  given  to  us, 
who  knows  that  Christ  is  the  propitiation  for  our  sins.  [God- 
fearing, pious  hearts  that  know  well  why  Christ  has  been 
given,  who  for  all  the  possessions  and  kingdoms  of  the  world 
would  not  be  without  Christ  as  our  only  treasure,  our  only 
Mediator  and  Redeemer,  must  here  be  shocked  and  terrified, 
that  God's  holy  word  and  truth  should  be  so  openly  despised 
and    condemned  by  poor  men.]     Isaiah  says  (53  :  0) .     '  The 

Parallel  Passages. — Art.  XX. :  Augsburg  Confession,  Art.  xx     Compart 
Arts,  iv.,  vi.,  xii. ;  Apology  (Art.  iii.) ;  Snialcald  Articles,  Part  1  EI.,  Art.  xiii. 
Formula  of  Concord,  Epitome,  Art   iv.  ;  Sol.  Dec,  Art.  iii.,  \  35  sq. ;  Sol.  Dec. 
Art.  iv. 


Ch.  VI II.,  Art.  XX.    GOOD  WORKS.  233 

Lord  liath  laid  on  him  the  iniquities  of  us  all."  The  adver- 
saries on  the  other  hand  teach  that  God  hath  laid  our  iniquities 
not  on  Christ,  but  on  our  works.  Neither  are  we  disposed  to 
mention  here  the  sort  of  works  [rosaries,  pilgrimages  and  the 
like]  which  they  teach.  We  see  that  a  horrible  decree1  has  83 
been  prepared  against  us,  which  would  terrify  us  still  more  if 
we  were  contending  concerning  doubtful  or  trifling  subjects. 
Now  since  our  consciences  understand  that  by  the  adversaries 
op-i  the  manifest  truth  is  condemned,  whose  defence  is  neces- 
sary for  the  Church,  and  increases  the  glory  of  Christ ;  we 
easily  despise  the  terrors  of  the  world,  and  patiently  will  bear 
whatever  is  to  be  suffered  for  the  glory  of  Christ  and  the  ad- 
vantage of  the  Church.  Who  would  not  rejoice  to  die  in  the  84 
confession  of  such  articles  as  that  we  obtain  the  remission  of 
sins  by  faith  freely  for  Christ's  sake,  that  we  do  not  merit  the 
remission  of  sins  by  our  works  ?  The  consciences  of  the  pious  85 
will  have  no  sufficiently  sure  consolation  against  the  terrors  of 
sin  and  of  death,  and  against  the  devil  soliciting  to  despair 
[and  who  in  a  moment  blows  away  all  our  works  like  dust],  if 
they  do  not  know  that  they  ought  to  be  confident  that  they 
have  the  remission  of  sins  freely  for  Christ's  sake.  This  faith 
sustains  and  quickens  hearts  in  the  most  violent  conflict  with 
despair  [when  no  creature  can  help,  yea,  when  we  must  depart 
from  this  entire  visible  creation  into  another  state  and  world, 
and  must  die]. 

Therefore  the  cause  is  one  which  is  worthy  that  for  its  sake  86 
we  should  refuse  no  danger.  "  Do  not  yield  to  the  wicked,  but 
on  the  contrary  go  forward  the  more  boldly,"2  whosoever  thou 
art  who  hast  assented  to  our  confession,  when  the  adversaries 
endeavor,  by  means  of  terrors  and  tortures  and  punishments, 
to  drive  away  from  thee  that  consolation  which  has  been  ten- 
dered to  the  entire  Church  in  this  article  of  ours.  Testimonies  87 
of  Scripture  will  not  be  wanting  to  one  seeking  them,  which 
will  establish  his  mind.  For  Paul  with  his  entire  voice,  as  the 
saying  is,  cries  out  (Rom.  3  :  24  sq.,  and  4  :  16),  that  sins  are 
freely  remitted  for  Christ's  sake.  "  It  is  of  faith,"  he  says, 
"  that  it  might  be  by  grace,  to  the  end  the  promise  might  be 
sure."  That  is,  if  the  promise  would  depend  upon  our  works, 
it  would  not  be  sure.  If  remission  of  sins  would  be  given  on 
account  of  our  works,  when  would  .we  know  that  we  had  ob- 
tained this,  when  would  a  terrified  conscience  find  a  work  which 
it  would  consider  as  sufficient  to  appease  God's  wrath?  But 88 
we  have  above  spoken  of  the  entire  matter.  Thence  let  the 
reader  derive  testimonies.     For  the  unworthy  treatment  of  the 


1  The  "  Recess  "  of  November  19th. 
1  Virgil's  iEneid,  vi.  95. 
SO 


234       THE  APOLOGY   OF  THE   AUGSBURG   CONFESSION. 

subject  has  forced  from  us  the  present,  not  discussion,  but  com- 
plaint that  on  this  topic  they  have  distinctly  recorded  them- 
Qoo  selves  as  disapproving  of  this  article  of  ours,  that  we  ob- 
tain remission  of  sins  not  on  account  of  our  works,  but  by 
faith  and  freely  on  account  of  Christ. 

The  adversaries  also  add  testimonies  to  their  own  condemna-  8c 
tion ;  and  it  is  worth  while  to  recite  several  of  them.  They 
quote  from  Peter  (2  Ep.  1  :  10) :  "  Give  diligence  to  make  your 
calling  sure,"  etc.  Now  you  see,  reader,  that  our  adversaries 
have  not  wasted  labor  in  learning  logic,  but  have  the  art  of  in- 
ferring from  the  Scriptures  whatever  pleases  them.  "  Make 
your  calling  sure  by  good  works."  Therefore  works  merit  the 
remission  of  sins.  A  very  striking  mode  of  reasoning,  if  one 
would  argue  thus  concerning  a  person  sentenced  to  capital  pun- 
ishment, whose  punishment  has  been  remitted :  "  The  magis- 
trate commands  that  hereafter  you  abstain  from  that  which  be- 
longs to  another.  Therefore  you  have  merited  the  remission 
of  the  penalty,  because  you  are  now  abstaining  from  what  be- 
ings to  another."  Thus  to  argue  is  to  make  a  cause  out  of  that  90 
which  is  not  a  cause.  For  Peter  speaks  of  works  following  the 
remission  of  sins,  and  teaches  why  they  should  be  done,  viz. 
that  the  calling  may  be  sure,  i.  e.  lest  they  may  fall  from  their 
calling  if  they  sin  again.  Do  good  works  that  you  may  per- 
severe in  your  calling,  that  you  may  not  lose  the  gifts  of  your 
calling,  which  were  given  you  before,  and  not  on  account  of 
works  that  follow,  and  which  now  are  retained  by  faith ;  for 
faith  does  not  remain  in  those  who  lose  the  Holy  Ghost,  who 
reject  repentance,  just  as  we  have  above1  said,  that  faith  exists 
in  repentance. 

They  add  other  testimonies  cohering  no  better.  Lastly  they  91 
say  that  this  opinion  was  condemned  a  thousand  years  before  in 
the  time  of  Augustine.  This  also  is  very  false.  For  the 
Church  of  Christ  always  held  that  the  remission  of  sins  was 
given  freely.  Yea,  the  Pelagians  were  condemned  who  con- 
tended that  grace  is  given  on  account  of  our  works.  Besides  92 
we  have  above  shown  sufficiently  that  we  hold  that  good  works 
ought  necessarily  to  follow  faith.  "  For  we  do  not  make  void 
the  Law,"  says  Paul  (Rom.  3  :  31) :  "yea  we  establish  the  Law," 
no q  because  when  by  faith  we  have  received  the  Holy  Ghost, 
the  fulfilling  of  the  Law  necessarily  follows,  by  which 
love,  patience,  chastity  and  other  fruits  of  the  Spirit  gradually 
grow. 

1  Apology,  xii.,  p.  167  sqq. 


Ch.  IX..  Art.  XXI.    THE   INVOCATION   OP    SAINTS.         235 

CHAPTER    IX. 

Article  XXI. 

■Of  the  Invocation  of  Saints. 

The  twenty-first  article  they  absolutely  condemn,  because  we  i 
do  not  require  the  invocation  of  saints.  Nor  on  any  topic  do 
hey  rhetoricate  with  more  prolixity.  Nevertheless  they  do  not 
effect  anything  else  than  that  the  saints  should  be  honored  j 
likewise  that  the  saints  who  live  should  pray  for  others;  as 
though  indeed  the  invocation  of  dead  saints  were  in  addition 
necessary.  They  cite  Cyprian,  because  he  asked  Cornelius  2 
while  yet  alive  to  pray  for  his  brothers  when  departing.  By 
this  example  they  approve  the  invocation  of  the  dead.  They 
quote  also  Jerome  against  Vigilantius :  "  On  this  field/'  they 
say,  "eleven  hundred  years  ago,  Jerome  overcame  Vigilantius." 
Thus  the  adversaries  triumph,  as  though  the  war  were  already 
ended.  Nor  do  they,  in  their  stupidity,  see  that  in  Jerome  against 
Vigilantius  there  is  not  a  syllable  concerning  invocation.  He 
speaks  concerning  honors  to  the  saints,  not  concerning  invoca- 
tion. Neither  have  the  rest  of  the  ancient  writers  before  Greg-  3 
ory  made  mention  of  invocation.  Certainly  this  invocation, 
with  these  opinions  which  the  adversaries  now  teach  concerning 
the  application  of  merits,  has  not  the  testimonies  of  the  ancient 
writers. 

Our  Confession  approves  honors  to  the  saints.     For  here  a  4 
threefold  honor  is  to  be  approved.     The  first  is  thanksgiving. 
For  we  ought  to  give  thanks  to  God  because  he  has  shown  ex- 
amples of  mercy ;  because  he  has  shown  that  he  wishes  to  save 
men  ;  because  he  has  given  teachers  or  other  gifts  to  the  Church. 
And  these  gifts,  as  they  are  the  greatest,  should  be  amplified, 
and  the  saints  themselves  should  be  praised,  who  have  faith- 
fully used  these  gifts,  just  as  Christ  praises  faithful  business-men 
[Matt.  25  :  21,  23).     The  second  service  is  the  strengthening  of  5 
our  faith  ;  when  we  see  the  denial  forgiven   Peter,  we  also  are 
encouraged  to  believe  the  more  that  grace  truly  superabounds 
over  sin  (Rom.  5  :  20).     The  third  honor  is  the  imitation  first  ( 
of  faith,  then  of  the  other  virtues,  which  every  one  should  imi- 
tate according  to  his  calling.      These  true  honors  the  adver-  7 
saries  do  not  require.     They  dispute  only  concerning  invoca- 
tion, which,  even  though  it  would  have  no  danger,  neverthe- 
less is  not  necessary. 

on*        Besides  we  also  grant  lhat  the  angels  pray  for  us.     For  8 
there  13  a  testimony  in  Zach.  1  :  12:  "O  Lord  of  hosts, 

Parallel  Passages. — Augsburg  Confession,  Art.  xxi. ;  Smaleald  Articles 
Part  ii.,  Art.  ii.,  §  25  sqq.     Cf  Large  Catechism  on  2d  Commandment.  \  74  sa 


236        THE  APOLOGY  OF  THE  AUGSBUKG   CONFESSION. 

how  long  wilt  thou  not  have  mercy  on  Jerusalem?"  Although  9 
concerning  the  saints  we  concede  that  just  as  when  alive  they 
pray  for  the  Church  universal  in  general,  so  in  heaven  they 
pray  for  the  Church  in  general,  albeit  no  testimony  concerning 
the  dead  praying  is  extant  in  the  Scriptures,  except  the  dream 
taken  from  the  second  book  of  Maccabees  (15  :  14). 

Moreover  even  supposing  that  the  saints  certainly  pray  for  is 
the  Church,  yet  it  does  not  follow  that  they  are  to  be  invoked. 
Although  our  Confession  affirms  only  this,  that  Scripture  does 
not  teach  the  invocation  of  the  saints,  or  that  we  are  to  ask 
the  saints  for  aid.  But  since  neither  a  command,  nor  a  prom- 
ise, nor  an  example  can  be  produced  from  the  Scriptures  con- 
cerning the  invocation  of  saints,  it  follows  that  conscience  can 
have  nothing  concerning  this  invocation  that  is  certain.  And 
since  prayer  ought  to  be  made  from  faith,  how  do  we  know  that 
God  approves  this  invocation  ?  Whence  do  Ave  know  without 
the  testimony  of  Scripture  that  the  saints  perceive  the  prayers 
of  each  one?  Some  plainly  ascribe  divinity  to  the  saints,  viz.  i\ 
that  they  discern  the  silent  thoughts  of  the  minds  in  us.  They 
dispute  concerning  morning  and  evening  knowledge,1  perhaps 
because  they  doubt  whether  they  hear  us  in  the  morning  or  the 
evening.  They  invent  these  things  not  in  order  to  treat  the 
saints  with  honor,  but  to  defend  lucrative  services.  Nothing  12 
can  be  produced  by  the  adversaries  against  this  reasoning,  that, 
since  invocation  does  not  have  a  testimony  from  God's  Word, 
it  cannot  be  affirmed  that  the  saints  perceive  our  invocation,  or 
that  they  especially  perceive  that  God  approves  it.  Wherefore  13 
the  adversaries  ought  not  to  force  us  to  an  uncertain  matter,  be- 
cause a  prayer  without  faith  is  not  prayer.  For  as  they  cite 
the  example  of  the  Church,  it  is  evident  that  this  is  a  new  cus- 
tom in  the  Church  ;  for  although  the  old  prayers  make  mention 
of  the  saints,  yet  they  do  not  invoke  the  saints.2  Although 
also  this  new  invocation  in  the  Church  is  dissimilar  to  the  in- 
vocation of  individuals. 

Again,  the  adversaries  not  only  require  invocation  in  the  rj 
worship  of  the  saints,  but  also  apply  the  merits  of  the  saints 
for  others,  and  make  of  the  saints  not  only  intercessors,  but 
also  propitiators.  This  is  in  no  way  to  be  endured.  For  here 
the  honor  belonging  only  to  Christ  is  altogether  transferred  tc 
one  the  saints.  For  they  make  them  mediators  and  propiti- 
ators, and  although  they  make  a  distinction  between  medi- 
ators of  intercession  and  mediators  of  redemption,  yet  they 
plainly  make  out  of  the  saints  mediators  of  redemption.  But  15 
even  that  they  are  mediators  of  intercession  they  declare  with- 

1  See  Gabriel  Biel,  Expos,  Can.  3Fiss.f  lee.  31. 

'  But  pray  for  them:  Bingham's  Antiquities,  777,  1164,  1249. 


Ch.  IX.,  Art.  XXL    THE   INVOCATION   OF  SAINTS.         23? 

out  the  testimony  of  Scripture,  which,  tc  speak  as  modestly  as 
possible,  nevertheless  obscures  Christ's  office,  and  transfers  the 
confidence  of  mercy  due  Christ  to  the  saints.  For  men  imag- 
ine that  Christ  is  more  severe  and  the  sairts  more  easily  ap- 
peased, and  they  trust  rather  to  the  mercy  of  the  saints  than  to 
the  mercy  of  Christ,  and  fleeing  from  Christ  they  seek  the 
saints.  Thus  of  them  they  actually  make  mediators  of  re- 
demption. 

Therefore  we  will  show  that  they  truly  make  of  the  saints,  it 
not  only  intercessors,  but  propitiators,  i.  e.  mediators  of  redemp- 
tion.    Here  we  do  not  as  yet  recite  the  abuses  of  the  common 
people.     We  are  still  speaking  of  the  opinions  of  the  doctors 
The  inexperienced  can  judge  also  as  to  the  rest. 

In  a  propitiator  these  two  things  concur.     In  the  first  place,  17 
there  ought  to  be  a  Word  of  God,  from  which  we  may  certainly 
know  that  God  wishes  to  pity  and  hearken  to  those  calling  upon 
him  through  this  propitiator.     There  is  such  a  promise  con- 
cerning Christ  (John  16:23):  "Whatsoever  ye  shall  ask  the 
Father  in  my  name,  he  will  give  it  to  you."     Concerning  the 
saints  there  is  no  such  promise.     Wherefore  consciences  can- 
not be  firmly  confident  that  by  the  invocation  of  saints  we  are 
heard.     Therefore   this   invocation    is    not    made   from   faith. 
Then  we  have  also  the  command  to  call  upon  Christ,  according  18 
to  Matt.  11  :  28  :  "  Come  unto  me,  all  ye  who  labor,"  etc.,  which 
certainly  is  said  also  to  us.     And  Isaiah  says  (11:10):  "In 
that  day,  there  shall  be  a  root  of  Jesse,  which  shall  stand  for 
an  ensign  to  the  people ;  to  it  shall  the  Gentiles  seek."     And 
Ps.  43  (45  :  12):  "Even  the  rich  among  the  people  shall  en- 
treat thy  favor."     And  Ps.  71  (72:  11,  15):  "Yea  all  kings 
shall  fall  down  before  him."     And  shortly  after:  "Prayer  also 
shall  be  made  for  him  continually."     And  in  John  5  :  23  Christ 
says :  "  That  all  men  should  honor  the  Son,  even  as  they  honor 
the   Father."     And   Paul  (2  Thess.   2:  16,  17)  says,  praying: 
"Now  our   Lord   Jesus  Christ   himself,  and   God   even   our 
„ofi    Father  ....  comfort   your   hearts   and  establish  you." 
But  concerning  the  invocation  of  saints,  what  command- 
ment, what   example  can    the   adversaries   produce   from   the 
Scriptures?     There  is  a  second  matter  in  a  propitiator,  that  his  19 
merits  have  been  presented  as  those  which  make  satisfaction  for 
others,  which  are  bestowed  by  divine  imputation  to  others,  in 
order  that  through  these,  just  as  by  their  own  merits,  they  may 
be  accounted  righteous.     As  if  any  friend  pays  a  debt  for  a 
friend,  the  debtor  is  freed  by  the  merit  of  another,  as  though  it 
were  by  his  own.     Thus  the  merits  of  Christ  are  bestowed 
upon  us,  in  order  that,  when  we  believe  in  him,  we  may  be  ac- 
counted   righteous   by    our   confidence   in   Chrises   merits,  as 
though  we  would  have  merits  of  our  own, 


238        THE  APOLOGY  OF  THE  AUGSBUKG   CONFESSION. 

And  from  both,  viz.  from  the  promise  and  the  bcstowment.20 
of  merits,  confidence  in  mercy  arises  [upon  both  parts  must  a 
Christian  prayer  be  founded].  Such  confidence  in  the  divine 
promise,  and  likewise  in  the  merits  of  Christ,  ought  to  a'd 
prayer.  For  we  ought  to  be  truly  confident  both  that  for 
Christ's  sake  we  are  hearkened  to,  and  that  by  his  merits  we 
have  a  reconciled  Father. 

Here  the  adversaries  first  bid  us  invoke  the  saints,  although  21 
they  have  neither  God's  promise,  nor  a  command,  nor  an  ex- 
ample from  Scripture.  And  yet  they  cause  greater  confidence 
in  the  mercy  of  the  saints  to  be  conceived  than  in  that  of 
Christ,  although  Christ  bade  us  come  to  him,  and  not  to  the 
saints.  Secondly,  they  apply  the  merits  of  the  saints  just  as  the  22 
merits  of  Christ  to  others,  they  bid  us  trust  in  the  merits  of  the 
saints,  as  though  we  were  accounted  righteous  by  the  merits  of 
the  saints,  in  like  manner  as  we  are  accounted  righteous  by  the 
merits  of  Christ.  Here  we  fabricate  nothing.  In  indulgences 
they  say  that  they  apply  the  merits  of  the  saints.  And  Ga-  23 
briel,  the  interpreter  of  the  canon  of  the  Mass,  confidently  de- 
clares :  "  According  to  the  order  instituted  by  God,  we  should 
betake  ourselves  to  the  aid  of  the  saints,  in  order  that  we  may 
be  saved  by  their  merits  and  vows."  These  are  the  words  of 
Gabriel.  And  nevertheless  in  the  books  and  sermons  of  the 
adversaries  still  more  absurd  things  are  read  here  and  there. 
What  is  it  to  make  propitiators  if  this  be  not?  They  are  al- 
227  t°getner  made  equal  to  Christ,  if  we  ought  to  trust  that 
we  are  saved  by  their  merits. 

But  where  has  this  arrangement,  to  which  he  refers  when  he  24 
says  that  we  ought  to  resort  to  the  aid  of  the  saints,  been  insti- 
tuted by  God?  Let  him  produce  an  example  or  command  from 
the  Scriptures.  Perhaps  they  derive  this  arrangement  from  the 
palaces  of  kings,  where  friends  must  be  employed  as  interces- 
sors. But  if  a  king  will  appoint  a  certain  intercessor,  he  will 
not  desire  that  cases  be  brought  to  him  through  others.  Thus, 
since  Christ  has  been  appointed  Intercessor  and  High  Priest,  why 
do  we  seek  others  ? 

Here  and  there  this  form  of  absolution  is  used :  "  The  pas-  25 
sion  of  our  Lord  Jesus  Christ,  the  merits  of  the  most  blessed 
virgin  Mary  and  of  all  the  saints,  be  to  thee  for  the  remission 
of  sins."  Here  the  absolution  is  pronounced  that  we  are  recon- 
ciled and  accounted  righteous  not  only  by  the  merits  of  Christ, 
but  also  by  the  merits  of  the  other  saints.  Some  of  us  have  26 
seen  a  doctor  of  theology  dying,  for  consoling  whom  a  certain 
theologian,  a  monk,  was  employed.  He  pressed  upon  the  dy- 
ing man  nothing  but  this  prayer :  "  Mother  of  grace,  protect 
us  from  the  enemy,  receive  us  in  the  hour  of  death." 

Granting  that  the  blessed  Mary  prays  for  the  Church,  does  27 


Ch.  IX.,  Art.  XXI.    THE  INVOCATION  OF  SAINTS.        239 

she  receive  souls  in  death,  does  she  conquer  death,  does  she 
quicken?  What  has  Christ  to  do,  if  the  blessed  Mary  do 
these  things?  Although  she  is  most  worthy  of  the  most  am- 
ple honors,  nevertheless  she  does  not  wish  to  be  made  equal  to 
Christ,  but  rather  wishes  us  to  consider  and  follow  her  example 
[the  example  of  her  faith  and  her  humility].  But  the  subject  2i 
itself  declares  that  in  public  opinion  the  blessed  Virgin  has  suc- 
ceeded altogether  to  the  place  of  Christ.  Men  have  invoked 
her,  have  trusted  in  her  mercy,  through  her  have  desired  to  ap- 
pease Christ,  as  though  he  were  not  a  Propitiator,  but  only  a 
dreadful  judge  and  avenger.  We  believe,  however,  that  we  29 
must  not  trust  that  the  merits  of  the  saints  are  applied  to  us, 
that,  on  account  of  these,  God  is  reconciled  to  us,  or  accounts 
us  just,  or  saves  us.  For  we  obtain  remission  of  sins  only  by 
the  merits  of  Christ,  when  we  believe  on  hiin.  Of  the  other 
saints  it  has  been  said  (1  Cor.  3:8):  "  Every  man  shall  re- 
ceive his  own  reward  according  to  his  own  labor,"  i.  e.  they 
cannot  mutually  bestow  their  own  merits,  the  one  upon  the 
other,  as  the  monks  sell  the  merits  of  their  orders.  Even  Hil-  3c 
ary  says  of  the  foolish  virgins :  "  And  as  the  foolish  virgins 
could  not  go  forth  with  their  lamps  extinguished,  they  besought 
those  who  were  prudent  to  lend  them  oil ;  to  whom  they  replied 
that  they  could  not  give  it,  because  perad venture  there  is  not 
that  which  is  enough  for  all ;  i.  e.  no  one  can  be  aided  by  the 
works  and  merits  of  another,  because  it  is  necessary  for  every 
one  to  buy  oil  for  his  own  lamp." 
non        Since  therefore  the  adversaries  teach  us  to  place  confi-  31 

dence  in  the  invocation  of  saints,  although  they  have 
neither  the  Word  of  God  nor  the  example  of  Scripture  [of  the 
Old  or  of  the  New  Testament] ;  since  they  apply  the  merits 
of  the  saints  on  behalf  of  others,  not  otherwise  than  they 
apply  the  merits  of  Christ,  and  transfer  the  honor  belonging 
only  to  Christ,  to  the  saints ;  we  can  receive  neither  their  opin- 
ions concerning  the  worship  of  the  saints,  nor  the  practice  of 
invocation.  For  we  know  that  confidence  is  to  be  placed  in 
(he  intercession  of  Christ,  because  this  alone  has  God's  prom- 
ise. We  know  that  the  merits  of  Christ  alone  are  a  propitia- 
tion for  us.  On  account  of  the  merits  of  Christ,  we  are 
accounted  righteous  when  we  believe  in  him,  as  the  text  says 
'Rom.  9  :  33  ;  cf.  1  Pet.  2  :  6  and  Isa.  28  :  16) :  "  Whosoever 
believeth  on  him  shall  not  be  confounded."  Neither  are  we  to 
trust  that  we  are  accounted  righteous  by  the  merits  of  the 
blessed  Virgin  or  of  the  other  saints. 

Wi  ih  the  learned,1  this  error  also  prevails,  viz.  that  to  each  32 
saint  a  particular  administration  has  been  committed,  that  Anna 


1  Biel.  Expos.   Can.  Miss.,  Lect.  23. 


240        THE  ArOLOGY  OF  THE   AUGSBURG   CONFESSION. 

bestows  riches  [protects  from  poverty],  Sebastian  keeps  off 
pestilence,  Valentine  heals  the  epilepsy,  George  protects  horse- 
men. These  opinions  have  clearly  sprung  from  heathen  exam- 
ples. For  thus1  among  the  Romans  Juno  was  thought  to. 
enrich,  Febris  to  keep  off  fever,  Castor  and  Pollux  to  protect 
horsemen,  etc.  Even  though  we  should  imagine  that  the  invo-  33 
cation  of  saints  were  taught  with  the  greatest  prudence,  yet 
since  the  example  is  most  dangerous,  wherefore  is  it  necessary 
to  defend  it  when  it  has  no  command  or  testimony  from  God's 
Word  ?  Ay,  it  has  not  even  the  testimony  of  the  ancient  wri- 
ters. First  because,  as  I  have  said  above,  when  other  media-  3^ 
tors  are  sought  in  addition  to  Christ,  and  confidence  is  put  in 
others,  the  entire  knowledge  of  Christ  is  suppressed.  The  sub- 
ject shows  this.  In  the  beginning,  mention  of  the  saints  seems 
to  have  been  admitted  with  a  design  that  is  endurable,  as  in  the 
ancient  prayers.  Afterwards  invocation  followed,  and  abuses 
that  are  prodigious  and  more  than  heathen  followed  invocation. 
From  invocation  the  next  step  was  to  images ;  these  also  were 
worshipped,  and  a  virtue  was  supposed  to  exist  in  these,  just  as 
magicians  imagine  that  a  virtue  exists  in  images  of  the  heav- 
enly bodies  carved  at  a  particular  time.  In  a  certain  monas- 
tery, we  [some  of  us]  have  seen  a  statue  of  the  blessed  Virgin, 
which  was  moved  by  art  [within  by  a  string]  as  though  it  were 
an  automaton,  so  as  to  seem  either  to  refuse  or  to  assent  to  those 
Inquiring. 
ooq        Still  the  fabulous  stories  concerning  the  saints,  which  35 

are  publicly  taught  with  great  authority,  surpass  the  mar- 
vellous tales  of  the  statues  and  pictures.  Barbara,  amidst  her 
torments,  asks  for  the  reward  that  no  one  who  would  invoke 
her  should  die  without  the  Eucharist.  Another,  standing  on 
one  foot,  recited  daily  the  whole  psaltery.  Some  wise  man 
painted  [for  children]  Christophorus,  in  order  by  the  allegory  to 
signify  that  there  ought  to  be  great  strength  in  those  who  would 
bear  Christ,  i.  e.  who  would  teach  or  confess  the  Gospel,  be- 
cause it  is  necessary  to  undergo  the  greatest  dangers  [for  they 
must  wade  by  night  through  the  great  sea,  i.  e.  endure  all  kinds 
of  temptations  and  dangers].  Then  the  foolish  monks  taught 
among  the  people  that  they  ought  to  invoke  Christophorus,  as 
though  such  a  Polyphemus  had  once  existed.  And  although  36 
the  saints  did  very  great  deeds,  either  useful  to  the  state  or 
affording  private  examples,  the  remembrance  of  which  would 
conduce  much  both  for  strengthening  faith  and  for  imitation 
in  the  administration  of  affairs,  no  one  has  searched  for  these 
from  true  narratives.  [Although  God  Almighty  through  his 
saints,  as  a  peculiar  people,  has  wrought  many  great  things  in 


1  Germ,  omits  to  end  of  |. 


Ch.  IX.,  Art.  XXI.    THE  INVOCATION  OP    SAINTS.         24. 

both  realms,  in  the  Church  and  in  worldly  transactions ;  al- 
though there  are  many  great  examples  in  the  lives  of  the  saints 
which  would  be  very  profitable  to  princes  and  lords,  to  true 
pastors  and  guardians  of  souls,  for  the  government  both  of  the 
world  and  of  the  Church,  especially  for  strengthening  faith  in 
God ;  yet  they  have  passed  these  by,  and  preached  the  most 
insignificant  matters  concerning  the  saints,  concerning  their 
hard  beds,  their  hair  shirts,  etc.,  which  are  for  the  greater  part 
falsehoods.]  Yet  indeed  it  is  of  advantage  to  hear  how  holy 
men  administered  governments  [as  in  the  Holy  Scriptures  it  is 
narrated  of  the  kings  of  Israel  and  Judah],  what  calamities, 
what  dangers  they  underwent,  how  holy  men  were  of  aid  to 
kings  in  great  dangers,  how  they  taught  the  Gospel,  what  en- 
counters they  had  with  heretics.  Examples  of  mercy  are  also 
of  service,  as  when  we  see  the  denial  forgiven  Peter,  when  we 
see  Cyprian  forgiven  for  having  been  a  magician,  when  we  see 
Augustine,  having  experienced  the  power  of  faith  in  sickness, 
steadily  affirming  that  God  truly  hearkens  to  the  prayers  of 
believers.  It  was  profitable  that  such  examples  as  these,  which 
contain  admonitions  for  either  faith  or  fear  or  the  administra- 
tion of  the  state,  be  recited.  But  certain  triflers,  endowed  with  xj 
no  knowledge  either  of  faith  or  for  governing  states,  have  in- 
vented stories  in  imitation  of  poems,  in  which  there  are  nothing 
but  superstitious  examples  concerning  certain  prayers,  certain 
fastings,  and  certain  additions  of  service  for  bringing  in  gain 
[where  there  are  nothing  but  examples  as  to  how  the  saints 
wore  hair  shirts,  how  they  prayed  at  the  seven  canonical  hours, 
how  they  lived  upon  bread  and  water].  Such  are  the  miracles 
that  have  been  invented  concerning  rosaries  and  similar  cere- 
monies. Nor  is  there  need  here  to  recite  examples.  For  the 
legends,  as  they  call  them,  and  the  mirrors  of  examples,  and 
the  rosaries,  in  which  there  are  very  many  things  not  unlike 
the  true  narratives  of  Lucian,  are  extant. 
pqn       The   bishops,    theologians,   and   monks   applaud   these  3$ 

monstrous  and  wicked  stories  [and  they  have  permitted 
them  so  long,  to  the  great  injury  of  consciences,  that  it  is  ter- 
rible to  think  of  it]  because  tney  aid  them  to  daily  bread. 
They  do  not  tolerate  us,  wTho,  in  order  that  the  honor  and  of- 
fice of  Christ  may  be  more  conspicuous,  do  not  require  the 
invocation  of  saints,  and  censure  the  abuses  in  the  worship  of 
saints.  And  although  all  good  men  everywhere,  in  the  correc-^  1 
tion  of  these  abuses,  greatly  longed  for  either  the  influeuce  of 
the  bishops  or  the  diligence  of  the  preachers,  nevertheless  our 
adversaries  in  the  Confutation  altogether  pass  over  vices  that 
are  even  manifest,  as  though  they  wish,  by  the  reception  of  the 
Confutation,  to  compel  us  to  approve  even  the  most  notorious 
abuses. 

31 


242       THE  APOLOGY  OF  THE  AUGSBUBG  CONFESSION 

Thus  the  Confutation  has  been  artfully  written,  not  only  on  40 
this  topic,  but  almost  everywhere.  [They  pretend  that  they 
are  as  pure  as  gold;  that  they  have  never  muddied  the  water.] 
There  is  no  passage  in  which  they  make  a  distinction  between 
the  manifest  abuses  and  their  dogmas.  And  nevertheless  if 
there  are  any  of  sounder  mind  among  them,  they  confess  that 
many  false  opinions  inhere  in  the  doctrine  of  the  scholastics 
and  canonists,  and,  besides,  that,  in  such  ignorance  and  neg'i- 
gence  of  the  pastors,  many  abuses  crept  into  the  Church.  For  41 
Luther  was  not  the  first  to  complain  of  public  abuses.  Many 
learned  and  excellent  men  long  before  these  times  deplored  the 
abuses  of  the  Mass,  confidence  in  monastic  observances,  services 
to  the  saints  intended  to  yield  a  revenue,  the  confusion  of  doc- 
trine concerning  repentance,  which  ought  to  be  as  clear  and 
plain  in  the  Church  as  possible.  We  ourselves1  have  heard 
that  excellent  theologians  desire  moderation  in  the  scholastic 
doctrine,  which  contains  much  more  for  philosophical  quarrels 
than  for  piety.  And  nevertheless  among  these  the  older  ones 
are  generally  nearer  Scripture  than  are  the  more  recent.  Thus 
their  theology  degenerated  more  and  more.  Neither  had  many 
good  men,  who  from  the  very  first  began  to  be  friendly  to 
Luther,  any  other  reason  than  that  they  saw  that  he  was  free- 
9qi  mS  the  minds  of  men  from  these  labyrinths  of  infinite  and 
most  confused  discussions  which  exist  among  the  scho- 
lastic theologians  and  canonists,  and  was  teaching  things  profit- 
able for  godliness. 

Wherefore  the  adversaries  have  not  acted  candidly  in  passing  42 
over  the  abuses  when  they  wished  us  to  assent  to  the  Confuta- 
tion. And  if  they  wished  to  care  for  the  interests  of  the 
Church,  especially  on  this  topic,  they  ought  to  exhort  our  most 
excellent  Emperor  to  take  measure  for  the  correction  of  abuses 
[which  furnish  grounds  for  derision  from  the  Turks,  the  Jews 
and  all  unbelievers],  as  we  undoubtedly  consider  him  most  de- 
sirous of  healing  and  well  establishing  the  Church.  But  the 
adversaries  do  not  act  so  as  to  aid  the  most  honorable  and  most 
holy  will  of  the  Emperor,  but  so  as  in  every  way  to  crush  us. 
They  give  many  signs  that  they  have  little  anxiety  concerning  43 
the  state  of  the  Church.  [They  lose  little  sleep  from  concern 
that  Christian  doctrine  and  the  pure  Gospel  be  preached.] 
They  take  no  pains  that  there  should  be  among  the  people  a 
summary  of  the  dogmas  of  the  Church.  They  defend  man- 
ifest abuses  by  new  and  unusual  cruelty.  They  allow  no  suit- 
able teachers  in  the  churches.  Good  men  can  easily  judge 
whither  these  things  tend.  But  in  this  way  they  have  regard 
to    the    interest    neither   of  their   own    authority,  nor   of  the 

1  Remainder  of  \  omitted  in  Germ. 


Ch.  X.,  Art.  XXII.    BOTH   KINDS   IN   THE   LORD'S   SUPPER.  243 

Church.  For  after  the  good  teachers  have  been  killed,  and 
sound  doctrine  suppressed,  fanatical  spirits  will  rise  up  whom 
the  adversaries  will  not  be  able  to  restrain,  who  both  will  dis- 
turb the  Church  with  godless  dogmas,  and  will  overthrow  the 
entire  ecclesiastical  government,  which  we  are  very  greatly  de- 
sirous of  maintaining. 

Wherefore,  most  excellent  Emperor  Charles,  for  the  sake  of  44 
the  glory  of  Christ,  which  we  have  no  doubt  that  you  desire  to 
praise  and  magnify,  we  beseech  you  not  to  assent  to  the  violent 
counsels  of  our  adversaries,  but  to  seek  other  honorable  ways 
of  so  establishing  harmony  that  godly  consciences  be  not  bur- 
dened, that  no  cruelty  be  exercised  against  innocent  men,  as  we 
have  hitherto  seen,  and  that  sound  doctrine  be  not  suppressed 
in  the  Church.  To  God  most  of  all  you  owe  the  duty  to 
maintain  sound  doctrine  and  hand  it  down  to  posterity,  and  to 
defend  those  who  teach  what  is  right.  For  God  demands  this 
when  he  honors  kings  with  his  own  name  and  calls  them  gods, 
oqo  saying  (Ps.  82:6):  "I  have  said,  Ye  are  gods,"  viz.  that 
they  should  attend  to  the  preservation  and  propagation  of 
divine  things,  i.  e.  the  Gospel  of  Christ,  on  the  earth,  and,  as 
the  vicars  of  God,  should  defend  the  life  and  safety  of  the  in- 
nocent [true  Christian  teachers  and  preachers]. 

CHAPTER  X. 

Article  XXII. 

Of  Both  Kinds  in  the  Lord's  Supper. 

It  cannot  be  doubted  that  it  is  godly  and  in  accordance  with  1 
the  institution  of  Christ  and  the  words  of  Paul  to  use  both 
parts  in  the  Lord's  Supper.  For  Christ  instituted  both  parts, 
and  instituted  them  not  for  a  part  of  the  Church,  but  for  the 
entire  Church.  For  not  only  the  presbyters,  but  the  entire 
Church  uses  the  sacrament,  by  the  authority  of  Christ,  and  not 
by  human  authority,  and  this  we  suppose  that  the  adversaries 
acknowledge.  Now  if  Christ  has  instituted  it  for  the  entire  2 
Church,  why  is  one  kind  denied  to  a  part  of  the  Church?  why 
is  the  use  of  the  other  kind  prohibited  ?  why  is  the  ordinance 
of  Christ  changed,  especially  when  he  himself  calls  it  his  testa- 
ment? But  if  it  is  not  allowable  to  annul  man's  testament, 
much  less  will  it  be  allowable  to  annul  the  testament  of  Christ. 
And  Paul  says  (1  Cor.  11  :  23  sqq.)  that  he  had  received  of  the  3 
Lord  that  which  he  delivered.  But  he  had  delivered  the  use 
of  both  kinds,  as  the  text,  1  Cor.  11,  clearly  shows.  "This 
do,"  he  says  first  concerning  his  body ;  afterwards  he  repeats 

Parallel  Passages. — Augsburg  Confession,  Art.  xxii. ;  Smalcald  Article^ 
Part  iii.,  Art.  vi. ;  Formula  of  Concord,  Epitome,  vii. :  24;  Sol.  Dec,  vii.:  110. 


244       THE  APOLOGY  OF  THE  AUGSBURG   CONFESSION. 

the  same  words  concerning  the  cup.  And  then:  "Let  a  man 
examine  himself,  and  so  let  him  eat  of  that  bread  and  drink  of 
that  cup."  These  are  the  words  of  Him  who  has  instituted  the 
sacrament.  And  indeed  he  says  before  that  those  who  will  use 
the  Lord's  Supper  should  use  it  together.  Wherefore  it  is  evi-4 
dent  that  the  sacrament  was  instituted  for  the  entire  Church. 
And  the  custom  still  remains  in  the  Greek  churches,  and  was 
also  once  in  the  Latin  churches,  as  Cyprian  and  Jerome  testi- 
fy. For  thus  Jerome  says  on.  Zephaniah :  "The  priests  w ho 
administer  the  Eucharist,  and  distribute  the  Lord's  blood  to  the 
people,"  etc.  The  Council  of  Toledo  gives  the  same  testimony. 
Nor  would  it  be  difficult  to  accumulate  a  great  multitude  of 
testimonies.  Here  we  exaggerate  nothing,  only  we  leave  the  5 
prudent  reader  to  determine  what  should  be  held  concerning 
the  divine  ordinance. 
poq        The  adversaries  in  the  Confutation  do  not  endeavor  to  6 

excuse  the  Church,  to  which  one  part  of  the  sacrament  has 
been  denied.  This  was  becoming  to  good  and  religious  men. 
For  a  strong  reason  for  excusing;  the  Church,  and  instructing 
consciences  to  whom  only  a  part  of  the  sacrament  could  be 
granted,  should  have  been  sought.  Now  these  very  men  main- 
tain that  it  is  right  to  prohibit  the  other  part,  and  forbid  that 
the  use  of  both  parts  be  allowed.  They  first  imagine  that,  in  7 
the  beginning  of  the  Church,  the  custom  was  at  some  places 
that  only  one  part  was  administered.  Nevertheless  they  are 
not  able  to  produce  any  ancient  example  of  this  matter.  But 
they  cite  the  passages  in  which  mention  is  made  of  bread,  as  in 
Luke  (24  :  35),  where  it  is  written  that  the  disciples  recognized 
Christ  in  the  breaking  of  bread.  They  quote  also  other  pas- 
sages (Acts  2  :  42,  46  ;  20  :  7)  concerning  the  breaking  of  bread. 
But  although  we  do  not  greatly  oppose  the  receiving  of  some 
of  these  passages  as  referring  to  the  sacrament ;  yet  it  does  not 
follow  that  one  part  only  has  been  given,  because,  according  to 
the  ordinary  usage  of  language,  by  the  naming  of  one  part  the 
other  is  also  signified.  They  refer  also  to  Lay  Communion,1  8 
which  was  not  the  use  of  only  one  kind,  but  of  both ;  and  if 
priests  ever  are  commanded  to  use  Lay  Communion,  it  is  meant 
that  they  have  been  removed  from  the  ministry  of  consecration. 
Neither  are  the  adversaries  ignorant  of  this,  but  they  abuse  the 
inexperience  of  the  unlearned,  who,  when  they  hear  of  Lay 
Communion,  immediately  dream  of  the  custom  of  our  time,  by 
which  only  a  part  of  the  sacrament  is  given  to  the  laymen. 

1  In  the  ancient  Church,  Lay  Communion  was  a  punishment  of  the 
clergy,  by  which  they  were  degraded  to  the  condition  of  laymen,  and 
were  accordingly  compelled  also  to  receive  the  communion  with  the 
taity.    See  Bingham's  Antiquities,  Eng.  ed.,  p.  1030  sq. 


Cu.X.,  Art.  XXII.     BOTH   KINDS   IN  THE   LORD'S  SUPPER.  24S 

And  consider  their  impudence.  Gabriel  recounts  among 9 
other  reasons  why  both  parts  are  not  given,  that  a  distinction 
should  be  made  between  laymen  and  presbyters.  And  it  is 
credible  that  the  chief  reason  why  the  prohibition  of  the  one 
part  is  defended  is  this,  viz.  that  the  dignity  of  the  order  may 
be  the  more  highly  exalted  by  a  religious  rite.  To  say  nothing 
more  severe,  this  is  a  human  design ;  and  the  direction  in 
which  this  tends  can  easily  be  judged.  In  the  Confutation  10 
they  also  quote  concerning  the  sons  of  Eli,  that,  after  the  loss 
of  the  high  priesthood,  they  were  to  seek1  the  one  part  pertain- 
ing to  the  priests  (1  Sam.  2  :  36).2  Here  they  say  that  the  use 
of  one  kind  was  signified.  And  they  add  :  "  Thus  therefore 
our  laymen  ought  also  to  be  content  with  one  part  pertaining  to 
the  priests,  with  one  kind.3  The  adversaries  are  clearly  trifling 
when  they  are  transferring  the  history  of  the  posterity  of  Eli 
to  the  sacrament.  The  punishment  of  Eli  is  there  described. 
Do  they  also  say  this,  that  as  a  punishment  the  laymen  have 
204  been  removed  from  the  other  part?  The  sacrament  was 
instituted  to  console  and  comfort  terrified  minds,  when 
they  believe  that  the  flesh  of  Christ,  given  for  the  life  of  the 
world,  is  food,  when  they  believe  that  being  joined  to  Christ 
[through  this  food]  they  are  made  alive.  But  the  adversaries 
argue  that  laymen  are  removed  from  the  other  part  as  a  pun- 
ishment. "They  ought/'  they  say,  "to  be  content."  This  is  11 
sufficient  for  a  despot.  But  why  ought  they  ?  "  The  reason 
ought  not  to  be  asked,  but  let  whatever  the  theologians  say  be 
law."  This  is  the  IcoXoxpaaia*  of  Eck.  For  we  recognize  those 
vainglorious  words,  which  if  we  would  wish  to  criticise,  there 
would  be  no  want  of  language.  For  you  see  how  great  the 
impudence  is.  He  commands,  as  a  tyrant  in  the  tragedies: 
"  Whether  they  wish  or  not,  they  ought  to  be  content."  Will  12 
I  lie  reasons  which  he  cites  excuse,  in  the  judgment  of  God, 
those  who  prohibit  a  part  of  the  sacrament,  and  rage  against 
men  using  an  entire  sacrament?  If  they5  make  the  prohibi- 13 
tion  in  order  that  there  should  be  a  distinction  of  orders,  this 
very  reason  ought  to  move  us  not  to  assent  to  the  adversaries, 
even  though  we  would  be  disposed  in  other  respects  to  comply 
with  their  custom.     There  are  other  distinctions  of  order  be- 

1  Rech.  Tit. :  Would  lose. 

*  Vulgate :  Dimitte  me,  obsecro,  ad  unam  partem  sacerdotalem. 

"  Melanchtkon  narrates  briefly  this  folly  of  Faber  aho  in  a  letter  to 
Luther.    See  Corpus  Reformatorum,  ii.,  No.  824. 

4  "  A  mixture  of  all  the  dregs  with  which  the  drunken  were  sometimes 
dosed  at  the  end  of  a  revel  by  their  stronger-headed  companions." — Lid- 
dell  and  Scott.  Wittily  applied  by  Melanchthon  to  Eck,  because  of  hi* 
well-known  fondness  for  wine.  6  German  omits  g  13. 


246       THE  APOLOGY  OF  THE  AUGSBURG  CONFESSION. 

twceu  priests  and  people,  but  it  is  not  obscure  what  design  they 
have  for  defending  this  distinction  so  earnestly.  That  we  may 
not  seem  to  detract  from  the  true  worth  of  orders,  we  will  not 
say  more  concerning  this  shrewd  advice. 

They  also  allege  the  danger  of  spilling  and  certain  similar  14 
things,  which  do  not  have  force  sufficient  to  change  the  ordi- 
nance of  Christ.     And  indeed  if  we  imagine  that  we  are  free  15 
to  use  either  one  part  or  both,  how  can  the  prohibition  be  de- 
fended?    Although  the  Church  does  not  assume  to  itself  the 
liberty  to  convert  the  ordinances  of  Christ  into  matters  of  in- 
difference.    We  indeed  excuse  the  Church  which  has  borne  the  i<5 
injury  [the  poor  consciences  which  have  been  deprived  of  one 
part  by  force],  since  both  parts  could  not  be  granted ;  but  the 
authors  who  maintain  that  the  use  of  the  entire  sacrament  is 
prohibited  aright,  and  who  now  not  only  prohibit,  but  even  ex- 
communicate and  violently  persecute  those  using  an  entire  sac- 
rament, we  do  not  excuse.     Let  them  see  to  it  how  they  will 
give  an  account  to  God  for  their  decisions.     Neither  is  it  to  be  15 
at  once  judged  that  the  Church  determines  or  approves  what- 
ever the  pontiffs  determine,  especially  since  Scripture  prophe- 
sies concerning  the  bishops  and  pastors  to  the  effect  as  Ezekiel 
says  (7  :  26) :  "  The  Law  shall  perish  from  the  priest "  [there 
will  be  priests  or  bishops  who  will  know  no  command  or  Law 
of  God]. 

CHAPTER   XL 
235  Article  XXIII. 

OF   THE   MARRIAGE   OF   PRIESTS. 

A.   Of  the  Reasons  for  Disapproving  Celibacy. 

In  the  midst  of  so  great  infamy  of  a  defiled  priesthood,  the  1 
adversaries  have  the  presumption  not  only  to  defend  the  pon- 
tifical law  by  the  wicked  and  false  pretext  of  the  divine  name, 
but  even  to  exhort  the  Emperor  and  princes,  to  the  disgrace 
and  infamy  of  the  Roman  Empire,  not  to  tolerate  the  marriage 
of  priests.     For  thus  they  speak.1 

What  greater  impudence  has  ever  been  read  of  in  any  his- 2 
tory  than  this  of  the  adversaries?     For  the  arguments  which 
they  use  we  will  afterwards  review.     Now  let  the  wise  reader 
consider  this,  viz.  what  shame  these  men,  of  no  account,  have, 
who  say  that  marriages  [which  the  Holy  Scriptures  praise  and 

Parallel  Passages. — Augsburg  Confession,  Art.  xxiii. ;  fimalcald  Articles, 
Part  iii.,  Art.  xi. ;  Large  Catechism,  Commandment  vi.,  \  206  sq.  Cf.  Torgaiij 
Art.  xv. 

1  German  at  great  length,  and  much  more  severe. 


236 


Ch.  XI.,  Akt.  XXIII.    THE  MARRIAGE  OF  PRIESTS         24* 

command]  produce  infamy  and  disgrace  to  the  government,  as 
-hough  indeed  this  public  infamy  of  flagitious  and  unnataral 
lusts  which  glow  among  these  very  holy  fathers,  '  who  feign 
that  they  are  Curii  and  live  like  bacchanals," !  were  a  great 
ornament  to  the  Church  !  And  most  things  which  these  men 
do  with  the  greatest  license  cannot  even  be  named  without  a 
breach  of  modesty.  And  these  their  lusts  they  ask  you  to  de-  3 
fend  with  your  chaste  right  hand,  Emperor  Charles  (whom  even 
certain  ancient  predictions  name  as  the  king  of  modest  face ; 
for  the  saying  appears  concerning  you  :2  "  One  modest  in  face 
shall  reign  everywhere  ").  For  they  ask  that,  contrary  to  di- 
vine law,  contrary  to  the  law  of  nations,  contrary  to  the  canons 
of  Councils,  you  sunder  marriages,  so  as  merely  for  the  sake  of 
marriage  to  impose  atrocious  punishments  upon  innocent  men, 
to  put  to  death  priests,  whom  even  barbarians  reverently  spare, 
to  drive  into  exile  banished  women  and  fatherless  children. 
Such  laws  they  bring  to  yon,  most  excellent  and  most  chaste 
Emperor,  to  which  no  barbarity  however  monstrous  and  cruel 
could  lend  its  ear.  But  because  the  stain  of  no  disgrace  4 
or  cruelty  falls  upon  your  character,  we  hope  that  you  will 
mildly  treat  with  us  in  this  case,  especially  when  you  have 
learned  that  we  have  the  weightiest  reasons  for  our  belief,  de- 
rived from  the  Word  of  God,  to  which  the  adversaries  oppose 
the  most  trifling  and  vain  opinions. 

And  nevertheless  they  do  not  seriously  defend  celibacy.  For  5 
they  are  not  ignorant  how  few  there  are  who  practise  chastity, 
but  they  devise  a  sham  of  religion  in  their  domain,  which  they 
think  that  celibacy  profits,  in  order  that  we  may  understand 
Peter  to  have  been  right  in  admonishing  (2  Ep.  2:1)  that 
there  will  be  false  teachers  who  w7ill  deceive  men  with  feigned 
words.  For  the  adversaries  say,  write  or  do  nothing  truly, 
frankly  and  candidly  in  this  entire  case,  but  they  actually  con- 
tend only  concerning  the  dominion  which  they  falsely  think  to 
be  imperilled,  and  which  they  endeavor  to  fortify  with  a  wicked 
pretence  of  godliness. 

We  cannot  approve  this  law  concerning  celibacy  which  the  6 
adversaries  defend,  because  it  conflicts  with  divine  and  natural 
law,  and  is  at  variance  with  the  very  canons  of  the  Councils. 
And  that  it  is  superstitious  and  dangerous  is  evident.     For  it 

1  Juvenal,  ii.  3. 

'Sibylline  Oracles,  viii.  169.  "We  think  that  no  one  will  be  con- 
vinced that  Melanchthon  believed  that  this  prophecy  was  published  with 
respect  to  the  Emperor  himself,  and  that  he  quoted  it  for  the  purpose  of 
showing  how  it  had  now  been  fulfilled.  He  only  applies  the  prophecy  to 
the  Emperor,  ....  that  he  is  an  Emperor  of  such  chastity  as  is  pre- 
dicted," etc.  Walch's  Introduction,  p.  467. 


248         THE   APOLOGY   OF  THE  AUGSBURG  CONFESSION. 

produces  infinite  scandals,  sins  and  corruption  of  public  morals. 
(  )ur  other  controversies  need  some  discussion  by  the  doctors;  in 
this,  the  subject  is  so  manifest  in  both  parts,  that  it  requires  no 
discussion.  It  only  requires  as  judge  a  man  that  is  honest  and 
fears  God.  And  although  the  manifest  truth  is  defended  by 
non  us,  yet  the  adversaries  have  devised  certain  reproaches  for 
satirizing  our  arguments. 

First.  Genesis  (1  :  28)  teaches  that  men  were  created  to  be  7 
fruitful,  and  that  one  sex  in  a  proper  way  should  desire  the 
other.  For  we  are  speaking  not  of  concupiscence,  which  is  sin, 
but  of  that  appetite  which  was  to  have  been  in  nature  in  its  in- 
tegrity, which  they  call  physical  love.  And  this  love  of  one 
sex  for  the  other  is  truly  a  divine  ordinance.  But  since  this 
ordinance  of  God  cannot  be  removed  without  an  extraordinary 
work  of  God,  it  follows  that  the  right  to  contract  marriage  can- 
not be  removed  by  statutes  or  vows. 

The  adversaries  cavil  at  these  arguments ;  they  say  that  in  8 
the  beginning  the  commandment  was  given  to  replenish  the 
earth,  but  that  now  since  the  earth  has  been  replenished,  mar- 
riage is  not  commanded.  See  how  wisely  they  judge!  The 
nature  of  men  is  so  formed  by  the  Word  of  God,  that  it  is 
fruitful  not  only  in  the  beginning  of  the  creation,  but  as  long 
as  this  nature  of  our  bodies  exists;  just  as  the  earth  became 
fruitful  by  the  Word  (Gen.  1:11):  "Let  the  earth  bring  forth 
grass,  yielding  seed."  Because  of  this  ordinance,  the  earth  not 
only  commenced  in  the  beginning  to  bring  forth  plants,  but  the 
fields  are  clothed  every  year  as  long  as  this  nature  of  bodies 
exists.  Therefore,  just  as  by  human  laws  the  nature  of  the 
earth  cannot  be  changed,  so,  without  a  special  work  of  God, 
the  nature  of  man  can  be  changed  neither  by  vows  nor  by  hu- 
man law. 

Secondly.  And  because  this  creation  or  divine  ordinance  in  man  9 
is  a  natural  right,  jurists  have  accordingly  said  wisely  and  cor- 
rectly that  the  union  of  male  and  female  belongs  to  natural  right. 
But  since  natural  right  is  immutable,  the  right  to  contract  mar- 
riage must  always  remain.  For  where  nature  does  not  change, 
that  ordinance  also  with  which  God  has  endowed  nature  does 
not  change,  and  cannot  be  removed  by  human  laws.  Therefore  ic 
it  is  ridiculous  for  the  adversaries  to  prate  that  marriage  was 
noo  commanded  in  the  beginning,  but  is  not  now.  This  is  the 
same  as  if  they  would  say :  Formerly  when  men  were 
born,  they  brought  with  them  sex;  now  they  do  not.  For- 
merly when  they  were  born,  they  brought  with  them  natural 
right,  now  they  do  not.1     No  cunning  craftsman  (Faber)  could 

1  Luther  in  copy  of  edition  of  1531-34  sent  him  by  Melanchthon  wrote 
'  And  it  follows  at  the  same  time,  that  as  long  as  the  earth  is  replenished 


Ch.  XI.,  Art.  XXIII.    THE  MARRIAGE  OF  PRIESTS.        249 

think  otherwise1  than  that  these  absurdities  were  devised  to 
elude  a  right  of  nature.  Therefore  let  this  lemain  in  the  case  11 
which  both  Scripture  teaches  and  the  jurist  says  wisely,  viz. 
that  the  union  of  male  and  female  belongs  to  natural  right. 
Moreover  a  natural  right  is  truly  a  divine  right,  because  it  is  12 
an  ordinance  divinely  impressed  upon  nature.  But  inasmuch 
as  this  right  cannot  be  changed  without  an  extraordinary  work 
of  God,  it  is  necessary  that  the  right  to  contract  marriage  re- 
mains, because  the  natural  desire  of  sex  for  sex  is  an  ordinance 
of  God  in  nature,  and  for  this  reason  is  a  right ;  otherwise  why 
would  both  sexes  have  been  created?  And  we  are  speaking,  as  13 
it  has  been  said  above,  not  of  concupiscence,  which  is  sin,  but 
of  that  desire  which  they  call  physical  love  [which  would  have 
existed  between  man  and  woman  even  though  their  nature  had 
remained  pure],  which  concupiscence  has  not  removed  from  na- 
ture, but  inflames,  so  that  now  it  has  greater  need  of  a  remedy, 
and  marriage  is  necessary  not  only  for  the  sake  of  procreation, 
but  also  as  a  remedy  [to  guard  against  sins].  These  things  are 
clear,  and  so  well  established  that  they  can  in  no  way  be  over- 
thrown. 

Thirdly.  Paul  says  (1  Cor.  7:2):  "To  avoid  fornication,  let  14 
every  man  have  his  own  wife."  This  now  is  an  express  com- 
mand pertaining  to  all  who  are  not  fit  for  celibacy.  The  ad-  15 
versaries  ask  that  a  commandment  be  shown  them  which  com- 
mands priests  to  marry.2  As  though  priests  are  not  men  !  We 
judge  indeed  that  the  things  which  we  maintain  concerning  hu- 
man nature  in  general  pertain  also  to  priests.  Does  not  Paul  16 
here  command  those  who  have  not  the  gift  of  continence  to 
marry  ?  For  he  interprets  himself  a  little  after  when  he  says 
oqq  (v.  9) :  "  It  is  better  to  marry  than  to  burn."  And  Christ 
has  clearly  said  (Matt.  19  :  11) :  "All  men  cannot  receive 
this  saying,  save  they  to  whom  it  is  given."  Because  now,  since 
sin,  these  two  things  concur,  viz.  natural  appetite  and  concupis- 
cence, which  inflames  the  natural  appetite,  so  that  there  is  more 
need  of  marriage  than  in  nature  in  its  integrity ;  Paul  accord- 
ingly speaks  of  marriage  as  a  remedy,  and  on  account  of  these 
flames  commands  to  marry.  Neither  can  any  human  authority, 
any  law,  any  vows  remove  this  declaration :  "  It  is  better  to 
marry  than  to  burn ;"  because  they  do  not  remove  the  nature 

all  men  ought  to  refrain  from  marriage  until  the  earth  be  made  empty  by 
death  fur  future  marriages." 

1  By  these  words,  which  are  wanting  in  the  German,  John  Faber,  the 
chief  composer  of  the  Confutation,  is  attacked. 

'Luther  wrote  on  the  margin  of  his  copy:  "Show  also  the  com- 
mandment which  declares  that  it  is  not  lawful  for  priests  to  have 
<vives." 

32 


250       THE   APOLOGY  OF  THE  AUGSBURG  CONFESSION 

or  concupiscence.     Therefore  all  who  burn,  retain  the  right  to  i; 
marry.     By  this  commandment  of  Paul :  "  To  avoid  fornica- 
tion, let  every  man  have  his  own  wife,"  all  are  held  hound  who 
do  not  truly  keep  themselves  continent;  the  decision  concern- 
ing which  pertains  to  the  conscience  of  each  one. 

For  as  they  here  give  the  command  to  seek  continence  of  God,  18 
and  to  weaken  the  body  by  labors  and  hunger,  why  do  they  not 
proclaim  these  magnificent  commandments  to  themselves  ?  But, 
as  we  have  said  above,  the  adversaries  are  only  playing;  they 
are  doing  nothing  seriously.  If  continence  were  possible  to  all,  19 
it  would  not  require  a  peculiar  gift.  But  Christ  shows  that  it 
has  need  of  a  peculiar  gift ;  wherefore  it  does  not  belong  to  all. 
God  wishes  the  rest  to  use  the  common  law  of  nature,  which  he 
has  instituted.  For  God  does  not  wish  his  ordinances,  his  crea- 
tions to  be  despised.  He  wishes  men  to  be  chaste  in  the  use 
of  the  remedy  divinely  presented,  just  as  he  wishes  to  nourish 
our  life,  if  we  use  food  and  drink.  Gerson  also  testifies  that  20 
there  have  been  many  good  men  who  endeavored  to  subdue  the 
body,  and  yet  made  little  progress.  Accordingly  Ambrose  is 
right  in  saying :  "  Virginity  alone  is  such  a  thing  as  can  be 
.recommended,  but  cannot  be  commanded ;"  it  is,  a  matter  of 
vow  rather  than  of  precept.  If  any  one  here  would  raise  the  21 
objection  that  Christ  praises  those  "  which  have  made  them- 
selves eunuchs  for  the  kingdom  of  heaven's  sake"  (Matt.  19  : 
12),  let  him  also  consider  this,  that  he  is  praising  such  as  have 
the  gift  of  continence ;  for,  on  this  account,  he  adds :  "  He  that 
is  able  to  receive  it,  let  him  receive  it."  For  an  impure  con-  22 
tinence  [such  as  there  is  in  monasteries  and  cloisters]  does  not 
please  Christ.  We  also  praise  true  continence.  But  now  we 
are  disputing  concerning  the  Law,  and  concerning  those  who 
do  not  have  the  gift  of  continence.  The  matter  ought  to  be 
left  free,  and  through  this  Law  snares  ought  not  to  be  cast  upon 
the  weak. 

Fourthly.  The  pontifical  law  differs  from  the  canons  of  the  23 
Councils.  For  the  ancient  canons  do  not  prohibit  marriage, 
neither  do  they  dissolve  marriages  that  have  been  contracted, 
even  if  they  remove  from  the  administration  of  their  office 
ojrt  those  who  have  contracted  them  in  the  ministry.  At  those 
times  this  dismissal  was  an  act  of  kindness.  But  the 
new  canons  which  have  been  framed  in  the  Synods,  but  have 
been  made  according  to  the  private  judgment  of  the  popes, 
both  prohibit  the  contraction  of  marriages,  and  dissolve  them 
when  contracted ;  and  this  is  to  be  done  openly,  contrary 
to  the  command  of  Christ  (Matt.  19:6):  "What  God  hath 
joined  together,  let  no  man  put  asunder."  In  the  Confutation  24 
the  adversaries  exclaim  that  celibacy  has  been  commanded  by 
the  Councils.     We  do  not  find  fault  with  the  decrees  of  the 


Ch.  XL,  Art.  XXIII.    THE  MARRIAGE   OF  PRIESTS.        251 

Councils ;  for,  under  a  certain  condition,  these  allow  marriage, 
but  we  find  fault  with  the  laws  which,  since  the  ancient  Synods, 
the  popes  of  Rome  have  framed  contrary  to  the  authority  of 
the  Synods.  The  popes  despise  the  authority  of  the  Synods, 
just  as  much  as  they  wish  it  to  appear  holy  to  others.  There- 25 
fore  this  law  concerning  perpetual  celibacy  is  peculiar  to  this 
new  pontifical  government.  Nor  is  it  without  a  reason.  For 
Daniel  (11:37)  ascribes  to  the  kingdom  of  Antichrist  this 
mark,  viz.  the  contempt  of  women. 

Fifthly.  Although  the  adversaries  do  not  defend  the  Law  be-  26 
cause  of  superstition,  since  they  see  that  it  is  not  generally  ob- 
served, nevertheless  they  diffuse  superstitious  opinions,  while 
they  give  a  pretext  of  religion.  They  proclaim  that  they  re- 
quire celibacy,  because  it  is  purity;  as  though  marriage  were 
impurity  and  a  sin,  or  as  though  celibacy  merited  justification 
more  than  does  marriage.  And  to  this  end  they  cite  the  cere-  27 
monies  of  the  Mosaic  Law,  because,  since,  under  the  Law,  the 
priests,  at  the  time  of  ministering,  were  separated  from  their 
wives ;  the  priest  in  the  New  Testament,  inasmuch  as  he  ought 
always  to  pray,  ought  always  to  practise  continence.  This  silly 
comparison  is  presented  as  a  proof  which  should  compel  priests 
to  perpetual  celibacy,  although  indeed  in  this  comparison  mar- 
riage is  allowed,  only,  in  the  time  of  ministering,  its  use  is  in- 
terdicted. And  it  is  one  thing  to  pray ;  another,  to  minister. 
The  saints  prayed  even  when  they  did  not  exercise  the  pub- 
lic ministry,  nor  did  conjugal  intercourse  hinder  them  from 
praying. 

But  we  will  reply,  in  order,  to  these  figments.     In  the  first  28 
n>ji    place  it  is  necessary  for  the  adversaries  to  acknowledge 
this,  viz.  that  in  believers,  marriage  is  pure  because  it  has 
been  sanctified  by  the  Word  of  God,  i.  e.  it  is  a  matter  that  is 
permitted  and  approved  by  the  Word   of   God,  as  Scripture 
abundantly  testifies.     For  Christ  calls  marriage  a  divine  union,  29 
when  he  says  (Matt,  19:6):  "  What  God  hath  joined  together." 
And  Paul  says  of  marriage,  of  meats  and  similar  things  (1  Tim.  30 
4:5):  "  It  is  sanctified  by  the  Word  of  God  and  prayer,"  i.  e. 
by  the  Word,  by  which  consciences  become  certain  that  God 
approves ;  and   by  prayer,  i.  e.  by  faith  which   used   it  with 
thanksgiving  as  a  gift  of   God.      Likewise    (1   Cor.  7: 14):  31 
"  The  unbelieving  husband  is  sanctified  by  the  wife,"  etc.,  i.  e. 
the  use  of  marriage  is  permitted  and  holy  on  account  of  faith 
in  Christ,  just  as  it  is  permitted  to  use  meat,  etc.     Likewise  (1  33 
Tim.  2:15):  "  She  shall  be  saved  in  child-bearing,"  etc.     If 
the  adversaries  could  produce  such  a  passage  concerning  celi- 
bacy, then  indeed  they  wTould  celebrate  a  wonderful  triumph. 
Paul  says  that  woman  is  saved  by  child-bearing.     What  more 
excellent  could  be  said  against  the  hypocrisy  of  celibacy  than 


252        THE   APOLOGY  OF  THE  AUGSBURG   CONFESSION. 

that  woman  is  .saved  by  the  conjugal  works  themselves,  by  conju- 
gal intercourse,  by  bearing  children  and  the  other  duties?  But 
what  does  St.  Paul  mean?  Let  the  reader  observe  that  faith 
is  added,  and  that  domestic  duties  without  faith  are  not  praised. 
"  If  they  continue,"  he  says,  "  in  faith."  For  he  speaks  of  the 
whole  class  of  mothers.  Therefore  he  requires  especially  faith 
[that  they  should  have  God's  Word  and  be  believing],  by 
which  woman  receives  the  remission  of  sins  and  justification. 
Then  he  adds  a  particular  work  of  the  calling,  just  as  in  every 
man  a  good  work  of  a  particular  calling  ought  to  follow  faith. 
This  work  pleases  God  on  account  of  faith.  Thus  the  duties 
of  the  woman  please  God  on  account  of  faith,  and  the  believ- 
ing woman  is  saved  who,  in  such  duties,  devoutly  serves  her 
calling. 

These  testimonies  teach  that  marriage  is  a  lawful   [a  holy  33 
and  Christian]  thing.     If  therefore  purity  signifies  that  which 
has  been  allowed  and  approved  before  God,  marriages  are  pure, 
because  they  have  been  approved  by  the  Word  of  God.     And  34 
Paul  says  of  lawful  things  (Tit.  1  :  15):  "Unto  the  pure  all 
things  are  pure,"  i.  e.  to  those  who  believe  in  Christ  and  are 
righteous  by  faith.     Therefore  as  virginity  is  impure  in  the 
godless,  so  in  the  godly  marriage  is  pure,  on  account  of  the 
Word  of  God  and  faith. 
249       Again.    If  purity  is  properly  opposed  to  concupiscence,  35 

it  signifies  purity  of  heart,  i.  e.  mortified  concupiscence, 
because  the  Law  does  not  prohibit  marriage,  but  concupiscence, 
adultery,  licentiousness.  Therefore  celibacy  is  not  purity. 
For  there  may  be  greater  purity  of  heart  in  a  married  man,  as 
in  Abraham  or  Jacob,  than  in  most  of  those  who  are  even  truly 
continent  [who  even,  according  to  bodily  purity,  really  main- 
tain their  chastity]. 

Lastly.     If  they  understand  that  celibacy  is  purity  in  the  3^1 
sense  that  it  merits  justification  more  than  does  marriage,  we 
most  emphatically  contradict  it.     For  we  are  justified  neither 
on  account  of  virginity,  nor  on  account  of  marriage,  but  freely 
for  Christ's  sake,  when  we  believe  that  for  his  sake  God  is 
propitious  to  us.     Here  perhaps  they  will  exclaim,  that,  in  the  37 
manner  of  Jovinian,  marriage  is  made  equal  to  virginity.     But, 
on  account  of  such  clamors,  we  will  not  reject  the  truth  con- 
cerning the  righteousness  of  faith,  which  we  have  above  ex- 
plained.    Nevertheless  we  do  not  make  virginity  and  marriage  38 
equal.     For  just  as  one  gift  surpasses  another,  as  prophecy  sur- 
passes eloquence,  the  science  of  military  affairs  surpasses  agri- 
culture, and  eloquence  surpasses  architecture;  so  virginity  is  a 
more  excellent  gift  than  marriage.     And  nevertheless,  just  as  39 
an  orator  is  not  more  righteous  before  God  because  of  his  eloT 
quencc,  than   an  architect  because  of  his  skill  in  architecture. 


Ch.  XL,  Art.  XXIII.    THE  MARRIAGE  OF  PRIESTS.        253 

so  a  virgin  does  not  merit  justification  by  virginity,  more  than 
a  married  person  merits  it  by  conjugal  duties,  but  each  one 
ought  faithfully  to  serve  in  his  own  gift,  and  to  believe  that  for 
Christ's  sake  he  receives  the  remission  of  sins,  and  is  accounted 
righteous  by  faith  before  God. 

Neither  does  Christ  or  Paul  praise  virginity  for  justifying,  but  4: 
because  it  is  freer  and  less  distracted  with  domestic  occupations, 
in  praying,  teaching,  serving.  For  this  reason,  Paul  says  (1 
Cor.  7  :  32) :  "  He  that  is  unmarried  careth  for  the  things 
which  belong  to  the  Lord."  Therefore  virginity  is  praised  on 
account  of  meditation  and  study.  Thus  Christ  does  not  simply 
praise  those  "  who  make  themselves  eunuchs,"  but  adds,  "  for 
the  kingdom  of  heaven's  sake,"  i.  e.  that  they  may  have  leisure 
to  learn  or  teach  the  Gospel,  for  he  does  not  say  that  virginity 
merits  the  remission  of  sins  or  salvation. 
9jo        To  the  examples  of  the  Levitical  priests  we  have  re- 41 

plied  that  they  do  not  establish  the  duty  of  imposing  per- 
petual celibacy  upon  the  priests.  In  the  second  place,  the 
Levitical  impurities  are  not  to  be  transferred  to  us.  Then 
intercourse  was  an  impurity  contrary  to  the  Law.  Now  it  is 
not  impurity,  because  Paul  says  (Tit.  1:15):  "  Unto  the  pure 
all  things  are  pure."  For  the  Gospel  frees  us  from  these  Le- 
vitical impurities  [from  all  the  ceremonies  of  Moses,  and  not 
alone  from  the  laws  concerning  uncleanness].  And  if  any  one  42 
defends  the  law  of  celibacy  with  the  design  to  burden  con- 
sciences by  these  Levitical  observances,  we  must  strive  against 
this,  just  as  the  apostles  in  Acts  15:10  sqq.  strove  against 
those  who  required  circumcision  and  endeavored  to  impose  the 
Law  of  Moses  upon  Christians. 

Yet,  in  the  mean  while,  good  men  will  know  how  to  control  43 
the  use  of  marriage,  especially  when  they  are  occupied  with 
public  offices,  which  often  indeed  give  good  men  so  much  labor 
as  to  expel  all  domestic  thoughts  from  their  minds.  Good  men 
know  also  this,  that  Paul  (1  Thess.  4  :  4)  commands  that  every 
one  possess  his  vessel  in  sanctifi cation.  They  know  likewise 
that  they  must  sometimes  retire,  in  order  that  there  may  be 
leisure  for  prayer ;  but  Paul  does  not  wish  this  to  be  perpetual 
(1  Cor.  7  :  5).  Now  such  continence  is  easy  to  those  who  are  44 
good  and  occupied.  But  this  great  crowd  of  unemployed 
priests  which  is  in  the  fraternities  cannot  afford,  in  this  volup- 
tuousness, even  this  Levitical  continence,  as  the  facts  show. 
And  the  lines  are  well  known : 

Desidium  puer  ille  sequi  solet,  odit  agentes,  etc. 

The  boy  accustomed  to  pursue  a  slothful  life  hates  those  who  are  busy. 

Many  heretics  who  have  incorrectly  understood  the  Law  of  45 


254       THE  APOLOGY  OF  THE  AUGSBURG   CONFESSION. 

Moses,  have  treated  marriage  with  contempt,1  among  whom, 
nevertheless,  celibacy  has  obtained  extraordinary  admiration. 
And  Epiphanius  complains  that,  by  this  commendation  espe- 
cially, the  Encratites  captured  the  minds  of  the  unwary.  They 
abstained  from  wine  e\en  in  the  Lord's  Supper,  they  abstained 
from  the  flesh  of  all  animals,  in  which  they  surpassed  the 
Dominican  brethren,  who  lived  upon  fish.  They  abstained  also 
from  marriage  ;  and  just  this  obtained  the  chief  admiration. 
These  works,  these  services,  they  thought,  merited  grace  more 
than  the  use  of  wine  and  flesh,  and  than  marriage,  which  seemed 
to  be  a  profane  and  unclean  matter,  and  which  scarcely  could 
please  God,  even  though  it  were  not  altogether  condemned. 
04.        Paul  to  the  Colossians  (2  :  18)  greatly  disapproves  the 46 

worshipping  of  angels.  For  when  men  believe  that  they2 
are  pure  and  righteous  on  account  of  such  hypocrisy,  they  sup- 
press the  knowledge  of  Christ,  and  suppress  also  the  know- 
ledge of  God's  gifts  and  commandments.  For  God  wishes  us  47 
to  use  his  gifts  in  a  godly  way.  And  we  could  mention  exam- 
ples where  certain  godly  consciences  were  greatly  disturbed  on 
account  of  the  lawful  use  of  marriage.  This  evil  was  derived 
from  the  opinions  of  monks  superstitiously  praising  celibacy 
[and  proclaiming  the  marriage  estate  as  a  life  that  would  be  a 
great  obstacle  to  salvation,  and  full  of  sins].  Nevertheless3  we  48 
do  not  find  fault  with  temperance  or  continence,  but  we  have 
above  said  that  exercises  and  mortifications  of  the  body  are 
necessary.  We  indeed  deny  that  confidence  should  be  placed 
in  certain  observances,  as  though  they  made  righteous.     And  49 

1  Var.  continues :  As  were  the  Encratites,  of  whom  we  have  spoken 
above.  And  it  is  evident  that  the  monks  were  accustomed  to  spread 
abroad  superstitious  declarations  here  and  there  concerning  celibacy, 
which  disturbed  many  devout  consciences  with  reference  to  the  lawful 
use  of  marriage.  Neither  would  it  be  difficult  for  us  to  recount  examples. 
For  although,  on  account  of  procreation,  they  did  not  entirely  condemn 
marriage,  yet  they  found  fault  with  it  as  a  kind  of  life  which  scarcely  ever 
pleased  God,  or  certainly  would  not  please  him  except  on  account  of  pro- 
creation. But  they  extolled  celibacy  as  though  it  were  an  angelic  mode 
of  life,  proclaimed  that  it  was  a  sacrifice  most  grateful  to  God,  that  it 
merited  the  remission  of  sins,  merited  eminent  rewards,  bore  fruit  a  hun- 
dred-fold, and  infinite  other  things.     Paul  to  the  Col.,  etc.  ($  46). 

'  Var.  continues :  That  they  are  accounted  righteous  because  of  such 
observances,  and  not  because  of  Christ ;  then  they  suppress  the  knowledge 
of  God's  commands,  when  in  addition  to  God's  commands  new  services 
are  devised,  and  preferred  to  God's  commands.  Wherefore  these  super- 
stitious persuasions  concerning  celibacy  must  be  constantly  resisted  in  the 
Church,  both  to  the  end  that  godly  consciences  may  know  that  marriage 
is  pleas;.ng  to  God,  and  may  understand  what  kind  of  services  God  ap- 
proves.   But  the  adversaries,  sq.  (§  50).         *  Germ,  omits  H  48  and  49. 


Ch.  XI.,  Art.  XXIII.    THE   MARRIAGE  OF   PRIESTS.        255 

Epiphanius  has  elegantly  said  that  these  observances  ought  to  be 
praised  oca  rrjv  iyxpdzscau  xai  oca  ttju  Trohrecav,  i.  e.  for  restrain- 
ing the  body  or  on  account  of  public  morals;  just  as  certain 
rites  were  instituted  for  instructing  the  ignorant,  and  not  as 
services  tha   justify. 

But  it  is  not  through  superstition  that  our  adversaries  re-  5c 
quire  celibacy,  for  they  know  that  chastity  is  not  ordinarily  af- 
forded. But  they  feign  superstitious  opinions,  so  as  to  delude 
the  ignorant.  They  are  therefore  more  worthy  of  hatred  than 
the  Encratites,  who  seem  to  have  erred  by  a  kind  of  religion; 
these  Sardanapali  [Epicureans]  designedly  misuse  the  pretext 
of  religion. 

Sixthly.  Although  we  have  given  so  many  reasons  for  disap-  51 
proving  the  law  of  perpetual  celibacy,  yet,  besides  these,  dan- 
gers to  souls  and  public  scandals  also  are  added,  which  even 
though  the  law  were  not  unjust,  ought  to  deter  good  men  from 
approving  such  a  burden  as  has  destroyed  innumerable  souls. 

For  a  long  time  all  good  men  have  complained  of  this  bur-  52 
den,  either  on  their  own  account,  or  on  account  of  others,  whom 
they  saw  to  be  in  danger,  but  no  popes  give  ear  to  these  com- 
plaints. Neither  is  it  doubtful  how  greatly  injurious  to  public 
morals  this  is,  and  what  vices  and  shameful  lusts  it  has  pro- 
duced. The  Roman  satires  are  extant.  In  these  Rome  still 
"  recognizes  and  reads  its  own  morals." 
94r        Thus  God  avenges  the  contempt  of  his  own  gift  and  53 

ordinance  in  those  who  prohibit  marriage.  But  since  the 
custom  in  regard  to  other  laws  was  that  they  should  be  changed 
if  manifest  utility  would  advise  it,  why  is  the  same  not  done 
with  respect  to  this  law,  in  which  so  many  weighty  reasons  con- 
cur, especially  in  these  last  times,  why  a  change  ought  to  be 
made?  Nature  is  growing  old  and  is  gradually  becoming 
weaker,1  and  vices  are  increasing;  wherefore  the  remedies 
divinely  given  ought  to  be  employed.  We  see  what  vice  it  54 
was  which  God  denounced  before  the  flood,  what  he  denounced 
before  the  burning  of  the  five  cities.  Similar  vices  have  pre- 
ceded the  destruction  of  many  other  cities,  as  of  Sybaris  and 
Rome.  And  in  these  there  has  been  presented  an  image  of 
the  times  which  will  be  next  to  the  end  of  things.  Accord-  55 
ingly,  at  this  time,  marriage  ought  to  have  been  especially  de- 
fended by  the  most  severe  laws  and  institutions,  and  men  ought 
to  have  been  invited  to  marriage.  This  duty  pertains  to  the 
magistrates,  w7ho  ought  to  maintain  public  discipline.  [God  has 
now  so  blinded  the  world  that  adultery  and  fornication  are  per- 
mitted almost  without  punishment;  on -the  contrary,  punish- 
ment is  inflicted  on  account  of  marriage.     Is  not  this  terrible 


1  Cf.  Aug.  Conf.,  xxiii.:  14. 


25G       THE  APOLOGY  OF  THE  AUGSBURG   CONFESSION. 

to  hear?]  Meanwhile  the  teachers  of  the  Gospel  should  do 
both  ;  they  should  exhort  incontinent  men  to  marriage,  and 
should  exhort  others  not  to  despise  the  gift  of  continence. 

The  popes  daily  dispense  and  daily  change  other  laws  which  56 
Are  most  excellent,  yet,  in  regard  to  this  one  law  of  celibacy 
they  are  immovable  as  iron,  and  inexorable,  although  indeed  it 
is  manifest  that  this  belongs  absolutely  to  human  law.     And  57 
they  are  now  making  this  law  more  grievous  in  many  ways. 
The  canon1  bids  them  suspend  priests ;  they  suspend  them  not 
from  office,  but  from  trees.     They  cruelly  kill  many  men  for 
nothing  but  marriage.    And  these  very  murders  show  that  this  58 
law  is  a  doctrine  of  demons.2     For  since  the  devil  is  a  mur- 
derer, he  defends  his  law  by  these  murders. 

We  know  that  there  is  some  complaint  in  regard  to  schism,  59 
because  we  seem  to  have  separated  from  those  who  are  thought 
9AR  *°  ^e  regular  bishops.  But  our  consciences  are  very  secure, 
since  we  know  that,  as  we  most  earnestly  desire  to  estab- 
lish harmony,  we  cannot  please  the  adversaries  unless  we  cast 
away  manifest  truth,  and  then  agree  with  these  very  men  in 
being  willing  to  defend  this  unjust  law,  to  dissolve  marriages 
that  have  been  contracted,  to  put  to  death  priests  if  they  do  not 
obey,  to  drive  poor  women  and  fatherless  children  into  exile 
But  since  it  is  well  established  that  these  conditions  are  dis- 
pleasing to  God,  we  can  in  no  way  grieve  that  we  have  no  alli- 
ance with  the  multitude  of  murderers  among  the  adversaries. 

B.   Of  the  Arguments  of  the  Adversaries. 

We  have  explained  the  reasons  why  we  cannot  assent  with  a  60 
good  conscience  to  the  adversaries  when  they  defend  the  pontif- 
ical law  concerning  perpetual  celibacy,  because  it  conflicts  with 
divine  and  natural  law  and  is  at  variance  with  the  canons  them- 
selves;3 and  is  superstitious  and  full  of  danger;  and,  lastly, 
because  the  entire  matter  has  been  feigned.  For  the  law  is 
enacted  not  for  the  sake  of  religion,  but  for  the  sake  of  domin- 
ion, and  the  pretext  of  religion  is  wickedly  given  this.  Neither 
can  anything  be  produced  by  sane  men  against  these  most  firmly 
established  reasons.  The  Gospel  allows  marriage  to  those  to6i 
whom  it  is  necessary.  Nevertheless  it  does  not  compel  those  to 
marry  who  can  be  continent,  provided  they  be  truly  continent. 
We  hold  that  this  liberty  should  also  be  conceded  to  the  priests, 
nor  do  we  wish  to  compel  any  one  by  force  to  celibacy,  nor  to 
dissolve  marriages  that  have  been  contracted. 

1  Canon  of  First  Council  of  New  Caesarea  (a.  d.  314),  recorded  iu  Dt 
cret.  Grat.,  P.  I.,  dist.  28,  c.  9.  German  omits. 

•  See  1  Tim.  4:1,3. 

•  See  Decret.  Grot.,  P.  I.,  dist.  31,  cans.  12,  13. 


Ch.  XL,  Art.  XXIII.    THE  MARRIAGE  OF  PRIESTS.         25? 

We  have  also  indicated  incidentally,  while  we  have  recounted  62 
our  arguments,  how  the  adversaries  cavil  at  several ;  and  we 
nave  explained  away  these  false  accusations.     Now  we  will  re- 
late as  briefly  as  possible  with  what  important  reasons  they  de- 
rend  the  law. 

First,  they  say  that  it  has  been  revealed  by  God.  You  see  63 
the  extreme  impudence  of  these  sorry  fellows.  They  dare  to 
affirm  that  the  law  of  perpetual  celibacy  has  been  divinely  re- 
vealed, although  it  is  contrary  to  manifest  testimonies  of  Scrip- 
ture, which  command  that  to  avoid  fornication  each  one  should 
have  his  own  wife  (1  Cor.  7:2);  which  likewise  forbid  to  dis- 
solve marriages  that  have  been  contracted  (cf.  Matt,  5  :  32 ; 
19:6;  1  Cor.  7 :  27).  Paul  teaches  what  an  author  such  a 
law  was  to  have  when  he  calls  it  a  doctrine  of  demons  (1  Tim. 
4:1).  And  the  fruits  show  their  author,  viz.  so  many  mons- 
trous lusts  and  so  many  murders  which  are  now  committed 
under  the  pretext  of  that  law. 
047       The   second  argument   of  the  adversaries   is  that  the  64 

priests  ought  to  be  pure,  according  to  Isa.  52:11:  "  Be 
ye  clean  that  bear  the  vessels  of  the  Lord."  And  they  cite 
many  things  to  this  effect.  We  have  above  removed  the  reason 
which  they  display  as  especially  specious.  For  we  have  said 
that  virginity  without  faith  is  not  purity  before  God,  and  mar- 
riage, on  account  of  faith,  is  pure,  according  to  Tit.  1:15: 
"  Unto  the  pure,  all  things  are  pure."  We  have  said  also  this, 
that  outward  purity  and  the  ceremonies  of  the  Law  are  not  to 
be  transferred  hither,  because  the  Gospel  requires  purity  of 
heart,  and  does  not  require  the  ceremonies  of  the  Law.  And 
it  may  be  that  the  heart  of  a  husband,  as  of  Abraham  or  Jacob, 
who  were  polygamists,  may  be  pure,  and  may  burn  less  with 
lusts  than  that  of  many  virgins  who  are  even  truly  continent 1 
What  Isaiah  indeed  says :  "  Be  ye  clean  that  bear  the  vessels 
of  the  Lord,"  ought  to  be  understood  as  referring  to  cleanness 
of  heart,  and  to  the  entire  repentance.  Besides,  the  saints  will  65 
know  by  external  use  how  far  it  is  profitable  to  restrain  the  use 
of  marriage,  and  as  Paul  says  (1  Thess.  4  :  4),  "  to  possess  his 
vessel  in  sanctifi cation."  Lastly,  since  marriage  is  pure,  it  is  66 
rightly  said  to  those  who  are  not  continent  in  celibacy  that  they 
should  marry  wives,  in  order  to  be  pure.  Thus  the  same  law : 
"  Be  ye  clean  that  bear  the  vessels  of  the  Lord,"  commands 
that  impure  bachelors  become  pure  husbands.- 

The  third  argument  is  horrible,  viz.  that  the  marriage  of  67 
priests  is  the  heresy  of  Jovinian.    Good  words  !    This  is  a  new 
orime,  that  marriage  is  a  heresy  !     In  the  time  of  Jovinian  the 
world  had  not  as  yet  known  the  law  concerning  perpetual  celi- 

1  Cf.  I  35. 

33 


268       THE  APOLOGY  Ol    THE  AUGSBURG  CONFESSION. 

bacy.    Therefore  it  is  an  impudent  falsehood  that  the  marriage 
of  priests  is  the  heresy  of  Jovinian,  or  that  such  marriage  was 
then  condemned  by  the  Church.     In  such  passages  we  can  see 68 
what  design    the  adversaries   had   in  writing  the  Confutation. 
They  judged  that  the  ignorant  would   be  thus  most  easily  ex- 
cited, if  they  would  frequently  hear  the  reproach  of  heresy;  if 
they  would  imagine  that  our  cause  had   been  despatched  and 
condemned  by  many  previous  decisions  of  the  Church.     Thus 
they  frequently  cite  falsely  the  judgment  of  the  Church.     Be 
cause  they  are  not  ignorant  of  this,  they  were  unwilling  to  ex- 
hibit to  us  a  copy  of  their  Apology,1  lest  this  falsehood  and 
these  reproaches  might  be  exposed.     Our  opinion  as  to  what  69 
indeed  pertains  to  the  case  of  Jovinian,  concerning  the  compari- 
son of  virginity  and  marriage,  we  have  above  expressed.     For 
we  do  not  make  marriage  and  virginity  equal,  although  neither 
virginity  nor  marriage  merits  justification. 
040        By  such  false  arguments  they  defend  a  law  that  is  god-  70 

less  and  destructive  to  good  morals.  By  such  reasons, 
they  set  the  minds  of  princes  firmly  against  God's  judgment, 
in  which  God  will  call  them  to  account  as  to  why  they  have 
dissolved  marriages,  and  why  they  have  tortured  and  killed 
priests.  For  do  not  doubt  but  that,  as  the  blood  of  dead  Abel 
cried  out  (Gen.  4  :  10),  so  the  blood  of  many  good  men,  against 
whom  they  have  unjustly  raged,  will  also  cry  out.  And  Got 
will  avenge  this  cruelty ;  there,  you  will  discover  how  empty 
are  these  reasons  of  the  adversaries,  and  you  will  perceive  that 
in  God's  judgment  no  calumnies  against  God's  Word  remain 
standing,  as  Isaiah  says  (40  :  6) :  "  All  flesh  is  grass,  and  all  the 
goodliness  thereof  is  as  the  flower  of  the  field."  [That  their 
arguments  are  straw  and  hay,  and  God  a  consuming  fire,  before 
whom  nothing  but  God's  Word  can  abide,  1  Pet.  1  :  24.] 

Whatever  will  happen,  our  princes  will  be  able  to  console  71 
themselves  with  the  consciousness  of  right  counsels,  because 
ven  though  the  priests  would  have  done  wrong  in  contracting 
marriages,  yet  this  disruption  of  marriages,  these  proscriptions, 
and  this  cruelty,  are  manifestly  contrary  to  the  will  and  \Vrord 
of  God.  Neither  does  novelty  or  dissent  delight  our  princes, 
but  to  the  Word  of  God  more  regard  must  be  paid,  especially 

in  a  matter  that  is  not  doubtful,  than  to  all  other  things. 

»■    -.  ... 

1  Apology,  Preface,  I  2. 


Ch.  XII.,  Art.  XXIV.    THE  MASS.  259 

CHAPTER  XII. 

Article  XXIV. 
Of  the  Mass. 

I  8  the  beginning  we  must  again  make  the  preliminary  state-  i 
nient  that  we  do  not  abolish  the  Mass,  but  religiously  maintain 
and  defend  it.  For  among  us  masses  are  performed  every 
Lord's  Day  and  on  the  other  festivals,  in  which  the  sacrament 
is  offered  to  those  who  wish  to  use  it,  after  they  have  been  ex- 
amined and  absolved.  And  the  usual  public  ceremonies  are 
observed,  the  series  of  lessons,  of  prayers,  vestments  and  other 
like  things. 
04Q        The  adversaries  have  a  long  declamation  concerning  the  2 

use  of  the  Latin  language  in  the  Mass,  in  which  they  ab- 
surdly trifle  as  to  how  it  would  profit  a  hearer  untaught  in  the 
faith  of  the  Church  to  hear  Mass  that  is  not  understood.  They 
evidently  imagine  that  the  mere  work  of  hearing  is  a  service, 
that  it  profits  without  being  understood.  We  are  unwilling  to  3 
malignantly  pursue  these  things,  but  we  leave  them  to  the  judg- 
ment of  the  reader.  We  mention  them  only  for  the  purpose 
of  stating,  in  passing,  that  even  among  us  the  Latin  lessons 
and  prayers  are  retained. 

Since  ceremonies,  however,  ought  to  be  observed  both  to 
teach  men  Scripture,  and  that  those,  admonished  by  the  Word, 
may  conceive  faith  and  fear,  and  thus  that  they  also  may  pray 
(for  these  are  the  designs  of  ceremonies) ;  we  retain  the  Latin 
language  on  account  of  those  who  are  learning  and  understand 
Latin,  and  we  mingle  with  it  German  hymns,  in  order  that 
the  people  also  may  have  something  to  learn,  and  by  which 
faith  and  fear  may  be  called  forth.  This  custom  has  always  4 
existed  in  the  churches.  For  although  some  more  frequently, 
and  others  more  rarely,  mingled  German  hymns,  nevertheless 
the  people  almost  everywhere  sang  in  their  own  tongue.  It  5 
has  indeed  nowhere  been  written  or  represented  that  the  act 
of  hearing  lessons  not  understood  profits  men,  or  that  cere- 
monies profit,  not  because  they  teach  or  admonish,  but  ex  opere 
operate*,  because  they  are  thus  performed  or  are  looked  upon. 
Away  with  such  pharisaic  opinions ! 

The  fact  that  we  hold  only  Public  or  Common  Mass  is  no  6 
offence  against  the  Catholic  Church.    For  in  the  Greek  churches 
even  to-day  private  masses  are  not  held,  but  there  is  only  a 
public  mass,  and  that  on  the  Lord's  Day  and  festivals.     In  the 

Parallel  Passages. — Augsburg  Confession,  Art.  xxiv. ;  Smalcald  Articles, 
Part  ii.,  Art.  ii. ;  Formula  of  Concord,  Epitome,  vii. :  21  sq.  Cf.  Torgau  Arli' 
cles,  xvi. 


260        THE  APOLOGY  OF  THE  AUGSBUIKJ   CONFESSION. 

monasteries,  daily  Mass  is  held,  but  tliis  is  only  public.  These 
are  the  traces  of  former  customs.  For  nowhere  do  the  ancient 
writers  before  Gregory  make  mention  of  private  masses.  We  7 
now  omit  noticing  the  nature  of  their  origin.  It  is  evident 
that  after  the  mendicant  monks  began  to  prevail,  from  most 
false  opinions  and  on  account  of  gain  they  were  so  increased 
that  all  good  men  for  a  l011o;  time  desired  some  limit  to  this 
thing.  Although  St.  Francis  wished  to  provide  aright  for  this 
matter,  as  he  decided  that  each  fraternity  should  be  content  \vTith 
a  single  common  Mass  daily,  afterwards  this  was  changed, 
either  by  superstition  or  for  the  sake  of  gain.  Thus  where  it  8 
it  is  of  advantage,  they  themselves  change  the  institutions  of 
the  Fathers;  and  afterwards  they  cite  against  us  the  authority 
of  the  Fathers.  Epiphanius  writes  that  in  Asia  the  commu- 
nion was  celebrated  three  times  a  week,  and  that  there  were  no 
daily  masses.  And  indeed  he  says  that  this  custom  was  handed 
down  from  the  apostles.  For  he  speaks  thus :  "  Assemblies 
for  communion  were  appointed  by  the  apostles  to  be  held  on 
the  fourth  day,  on  Sabbath  eve,  and  the  Lord's  Day." 
nrn        Moreover,  although  the  adversaries  collect  many  testi-9 

monies  on  this  topic  to  prove  that  the  Mass  is  a  sacrifice, 
yet  this  great  tumult  of  words  will  be  quieted  when  the  single 
reply  is  advanced,  that  this  long  line  of  authorities,  reasons  and 
testimonies  does  not  prove  however  that  the  Mass  confers  grace 
ex  opere  operate*,  or  that,  when  applied  on  behalf  of  others,  it 
merits  for  them  the  remission  of  venial  and  mortal  sins,  of 
guilt  and  punishment.  This  one  reply  overthrows  all  things 
to  which  the  adversaries  object,  not  only  in  this  Confutation, 
but  in  all  writings  which  they  have  published  concerning  the 
Mass. 

And  this  is  the  state  of  the  case  of  which  our  readers  are  to  ic 
be  admonished  as  .ZEschines  admonished  the  judges,  that  just  as 
boxers  contend  with  one  another  for  their  position,  so  they 
should  stri  e  with  their  adversary  concerning  the  state  of  the 
controversy,  and  not  permit  him  to  wander  beyond  the  case. 
In  the  same  manner  our  adversaries  ought  to  be  here  compelled 
to  speak  on  the  subject  presented.  And  when  the  state  of  the 
controversy  has  been  thoroughly  understood,  a  decision  con- 
cerning the  arguments  on  both  sides  will  be  very  easy. 

For  in  our  Confession1  we  have  shown  that  Ave  hold  that  the  11 
lord's  Supper  does  not  confer  grace  ex  opere  operato,  and  that, 
when  applied  on  behalf  of  others  alive  or  dead,  it  does  not 
merit  for  them  ex  opere  operato  the  remission  of  sins,  of  guilt 
or  of  punishment.     And  of  this  position  a  clear  and  firm  proof  \i 
exists  in  that  it  is  impossible  to  obtain  the  remission  of  our  sins 


1  Augsburg  Confession,  xxiv. :  21-28. 


Ch.  XII.,  Art.  XXIV.    THE  MASS.  261 

on  account  of  our  own  work  ex  opere  operato,  but  the  terrors  of 
sin  and  death  must  be  overcome  by  faith  when  we  comfort  our 
hearts  with  the  knowledge  of  Christ,  and  believe  that  for 
Christ's  sake  we  are  forgiven,  and  that  the  merits  and  right- 
eousness of  Christ  are  granted  us  (Rom.  5:1):  "Being  justi- 
fied by  faith,  we  have  peace."  These  things  are  so  sure  and  so 
firm,  that  they  can  stand  against  all  the  gates  of  hell, 
nri         If  we  had  to  speak  only  so  far  as  it  is  necessary,  the  13 

case  has  already  been  stated.  For  no  sane  man  can  ap- 
prove that  pharisaic  and  heathen  opinion  concerning  the  opus 
operation.  And  nevertheless  this  opinion  inheres  in  the  people, 
and  has  increased  infinitely  the  number  of  masses.  For  masses 
are  purchased  to  appease  God's  wrath,  and  by  this  work  they 
wish  to  obtain  the  remission  of  guilt  and  of  punishment ;  they 
wish  to  procure  Avhatever  is  necessary  in  every  kind  of  life 
[health,  riches,  prosperity  and  success  in  business] ;  they  wish 
even  to  liberate  the  dead.  Monks  and  sophists  in  the  Church 
have  taught  this  pharisaic  opinion. 

But  although  our  case  has  already  been  stated,  yet  because  14 
the  adversaries  foolishly  pervert  many  passages  of  Scripture  to 
the  defence  of  their  errors,  we  will  add  a  few  things  to  this 
topic.  In  the  Confutation  they  have  said  many  things  con- 
cerning "  sacrifice,"  although  in  our  Confession  we  purposely 
avoided  this  term  on  account  of  its  ambiguity.  We  have  set 
forth  what  those  persons  whose  abuses  we  condemn  now  under- 
stand as  a  sacrifice.  Now  in  order  to  explain  the  passages  of 
Scripture  that  have  been  wickedly  perverted,  it  is  necessary  in 
the  beginning;  to  set  forth  what  a  sacrifice  is.  Already  for  an  15 
entire  period  of  ten  years  the  adversaries  have  published  al- 
most infinite  volumes  concerning  sacrifice,  neither  has  any  of 
them  thus  far  given  a  definition  of  sacrifice.  They  only  ap- 
propriate the  name  "  sacrifices "  either  from  the  Scriptures  or 
the  Fathers  [and  where  they  find  it  in  the  Concordances  of  the 
Bible,  apply  it  here  whether  it  fit  or  not].  Afterward  they 
append  their  own  dreams,  as  though  indeed  a  sacrifice  signifies 
whatever  pleases  them. 

A.    Wud  a  Sacrifice  is,  and  what  are  the  Species  of  Sacrifice, 

Socrates  in  the  Phcedrus  of  Plato  says,  that  he  is  especially  16 
fond  of  divisions,  because,  without  these,  nothing  can  either  be 
explained  or  understood  in  speaking,  and  if  he  would  discover 
any  one  skilful  in  making  divisions,  he  says  that  he  attends 
and  follows  his  footsteps  as  those  of  a  god.  And  he  instructs 
the  one  dividing  to  separate  the  members  in  their  very  joints, 
in  order  that  he  may  not,  after  the  manner  of  an  unskilful 
butcher,  break   to  pieces  some  member.     But  the  adversaries 


262        THE  APOLOGY  OF  THE  AUGSBURG  CONFESSION. 

wonderfully  despise  these  preeepts,  and  according  to  Plato  are 
truly  xaxol  /idyscfjot  (poor  butchers),  since  they  break  the  mem- 
nrn    bers  of  "sacrifice,"  as  can  be  understood   when  we  have 

enumerated  the  species  of  sacrifice.  Theologians  are  rightly  i*, 
accustomed  to  distinguish  between  a  sacrament  and  a  sacrifice. 
Therefore  let  the  genus  comprehending  both  of  these  be  either 
a  ceremony  or  a  sacred  work.  A  sacrament  is  a  ceremony  or  ig 
work,  in  which  God  presents  to  us  that  which  the  promise  an- 
nexed to  the  ceremony  offers,  as  baptism  is  a  work,  not  which 
we  offer  to  God,  but  in  which  God  baptizes  us,  i.  e.  a  minister 
in  the  place  of  God  ;  and  God  here  offers  and  presents  the  re- 
mission of  sins,  etc.,  according  to  the  promise  (Mark  16  :  16): 
"He  that  believeth  and  is  baptized  shall  be  saved."  A  sacri- 
fice, on  the  contrary,  is  a  ceremony  or  work  which  we  render 
God  in  order  to  afford  him  honor. 

Moreover  the  proximate  species  of  sacrifice  are  two,  and  19 
there  are  no  more.  One  is  the  propitiatory  sacrifice,  i.  e.  a  work 
which  makes  satisfaction  for  guilt  and  punishment,  i.  e.  one  that 
reconciles  God,  or  appeases  God's  wrath,  or  which  merits  the 
remission  of  sins  for  others.  Another  species  is  the  eucharistic 
sacrifice,  which  does  not  merit  the  remission  of  sins  or  reconcil- 
iation, but  is  rendered  by  those  who  have  been  reconciled,  in  order 
that  we  may  give  thanks  or  return  gratitude  for  the  remission 
of  sins  that  has  been  received,  or  for  other  benefits  received. 

These  two  species  of  sacrifice  we  ought  especially  to  have  in  2c 
view  and  placed  before  the  eyes  in  this  controversy  and  in  many 
other  discussions ;  and  especial  care  must  be  taken  lest  they  be 
confounded.  But  if  the  limits  of  this  book  would  suffer  it,  we 
would  add  the  reasons  for  this  division.  For  it  has  many  testi- 
monies in  the  Epistle  to  the  Hebrews  and  elsewhere.  And  all  21 
Levitical  sacrifices  can  be  referred  to  these  members  as  to  theii 
own  homes.  For  in  the  Law  certain  propitiatory  sacrifices 
were  named  on  account  of  their  signification  or  similitude,  and 
not  because  they  merited  the  remission  of  sins  before  God ;  but 
because  they  merited  the  remission  of  sins  according  to  the 
righteousness  of  the  Law,  in  order  that  those  for  whom  they 
were  made  might  not  be  excluded  from  that  commonwealth 
[from  the  people  of  Israel].  Therefore  they  were  called  sin- 
Dfferings,  trespass-offerings,  burnt-offerings.  Whereas  the  eu- 
charistic sacrifices  wrere  the  oblation,  the  drink-offering,  thank- 
offerings,  first-fruits,  tithes. 

But  in  fact  there  has  been  only  one  propitiatory  sacrifice  in  22 
the  world,  viz.  the  death  of  Christ,  as  the  Epistle  to  the  He- 
brews teaches,  which  says  (10  :  4) :  "  It  is  not  possible  that  the 
blood  of  bulls  and  of  goats  should  take  away  sins."  And  a 
little  after,  of  the  will  of  Christ,  v.  10:  "  By  the  which  will 
we  are  sauctified  by  the  offering  of  the  body  of  Jesus  Christ 


Ch.  XII.,  Art.  XXIV.    THE  MASS.  26? 

once  for  all."  And  Isaiah  interprets  the  Law,  in  order  that  23 
«rq  we  may  know  that  the  death  of  Christ  is  truly  a  satisfac- 
tion for  our  sins,  or  expiation,  and  that  the  ceremonies  of 
the  Law  are  not ;  wherefore  he  says  (53  :  10) :  "  When  thou 
shalt  make  his  soul  an  offering  for  sin,  he  will  see  his  seed,"  etc. 
For  the  word  employed  here,  db\x,  signifies  a  victim  for  trans- 
gression ;  which  signified  in  the  Law  that  a  Victim  was  to  come 
to  make  satisfaction  for  our  sins  and  reconcile  God,  in  order 
that  men  might  know  that  God  wishes  to  be  reconciled  to  us, 
not  on  account  of  our  own  righteousnesses,  but  on  account  of  the 
merits  of  another,  viz.  of  Christ.  Paul  interprets  the  same 
word  dew  as  sin,  Rom.  8:3:  a  For  sin  condemned  sin,"  i.  e.  he 
punished  sin  for  sin,  i.  e.  by  a  victim  for  sin.  The  significance 
of  the  word  can  be  the  more  easily  understood  from  the  cus- 
toms of  the  heathen,  which  we  see  have  been  received  from  the 
misunderstood  expressions  of  the  Fathers.  The  Latins  called 
a  victim  which,  in  great  calamities  where  God  seemed  to  be 
especially  enraged,  was  offered  to  appease  God's  wrath,  a  piacu- 
lum,  and  they  sometimes  sacrificed  human  victims,  perhaps  be- 
cause they  had  heard  that  a  human  victim  would  appease  God 
for  the  entire  human  race.  The  Greeks  sometimes  called  them 
xaddp/iaza  and  sometimes  Tztpnprjp.axa.  Isaiah  and  Paul,  there- 
fore, mean  that  Christ  became  a  victim,  i.  e.  an  expiation,  that 
by  his  merits,  and  not  by  our  own,  God  might  be  reconciled. 
Therefore  let  this  remain  in  the  case,  viz.  that  the  death  of  24 
Christ  alone  is  truly  a  propitiatory  sacrifice.  For  the  Levit- 
ical  propitiatory  sacrifices  were  so  called  only  to  signify  a  future 
expiation.  Besides,  on  account  of  a  certain  resemblance,  they 
were  satisfactions  redeeming  the  righteousness  of  the  Law,  lest 
those  persons  who  sinned  should  be  excluded  from  the  common- 
wealth. But  after  the  Gospel  has  been  revealed  they  ought  to 
cease ;  and  as  they  ought  to  cease  in  the  revelation  of  the  Gos- 
pel, they  are  not  truly  propitiations,  since  the  Gospel  was  prom- 
ised in  order  to  set  forth  a  propitiation. 

Now  the  rest  are  eucharistic  sacrifices,  which  are  called  sacri-25 
fices  of  praise  (Lev.  3  : 1  sq. ;  7:11  sq. ;  Ps.  56  :  12  sq.),  viz. 
the  preaching  of  the  Gospel,  faith,  prayer,  thanksgiving,  con- 
fession, the  afflictions  of  saints,  yea  all  good  works  of  saints. 
These  sacrifices  are  not  satisfactions  for  those  making  them, 
or  applicable  on  behalf  of  others,  so  as  to  merit  for  these  ex 
opere  operato  the  remission  of  sins  or  reconciliation.  For  they 
are  made  by  those  who  have  been  reconciled.  And  such  are  2? 
the  sacrifices  of  the  New  Testament,  as  Peter  teaches  (1  Ep.  2  : 
5) :  "  An  holy  priesthood,  to  offer  up  spiritual  sacrifices." 
Spiritual1   sacrifices,    however,   are   contrasted    not   only    with 

1  Germ,  omits  rest  of  \. 


264        THE  APOLOGY  OF  THE  AUGSBITKG  CONFEvSSION. 

those  of  cattle,  but  even  with  human  works  offered  ex  opere 
operate,  because  "spiritual"  refers  to  the  movements  of  the 
Holy  Ghost  in  us.  Paul  teaches  the  same  thing  (Rom.  12:1): 
"Present  your  bodies  a  living  sacrifice,  holy,  acceptable,  which 
is  your  reasonable  service."  "Reasonable  service"  signifies, 
however,  a  service  in  which  God  is  known,  and  apprehended 
by  the  mind,  as  it  is  rendered  by  movements  of  fear  and  trus* 
towards  God.  Therefore  it  is  opposed  not  only  to  the  Levit- 
ical  service,  in  which  cattle  are  slain,  but  also  to  a  service  in 
which  a  work  is  imagined  to  be  offered  ex  opere  operato.  The 
Epistle  to  the  Hebrews  (13  :  15)  teaches  the  same  thing:  "  By 
him,  therefore,  let  us  offer  the  sacrifice  of  praise  to  God  con- 
tinually;"  and  he  adds  the  interpretation,  "that  is,  the  fruit  of 
our  lips,  giving  thanks  to  his  name."  He  bids  us  offer  praises, 
i.  e.  prayer,  thanksgiving,  confession  and  the  like.  These  avail 
not  ex  opere  operato,  but  on  account  of  faith.  This  is  taught 
by  the  clause:  "By  him  let  us  offer,"  i.  e.  by  faith  in  Christ. 
«r4        In  short,  the  worship  of  the  New  Testament  is  spiritual,  zrt 

i.  e.  it  is  the  righteousness  of  faith  in  the  heart,  and  the 
fruits  of  faith.  It  accordingly  abolishes  the  Levitical  services. 
[In  the  New  Testament  no  offering  avails  ex  opere  operato,  sine 
bono  motu  utentis,  i.  e.  on  account  of  the  work  without  a  good 
thought  in  the  heart.]  And  Christ  says  (John  4  :  23,  24) :  "  True 
worshippers  shall  worship  the  Father  in  spirit  and  in  truth  ; 
for  the  Father  seeketh  such  to  worship  him.  God  is  a  Spirit; 
and  they  that  worship  him,  must  worship  him  in  spirit  and  in 
truth."  This  passage  clearly  condemns  opinions  concerning 
sacrifices  which  they  imagine  avail  ex  opere  operato,  and  teaches 
that  men  ought  to  worship  "  in  spirit,"  i.  e.  with  the  dispo- 
sitions of  the  heart  and  by  faith.  [The  Jews  also  did  not  un- 
derstand their  ceremonies  aright,  and  imagined  that  they  were 
righteous  before  God  when  they  had  wrought  works  ex  opere 
operato.  Against  this,  the  prophets  contend  with  the  greatest 
earnestness.]  Accordingly  the  prophets  also  in  the  Old  Testa-  28 
ment  condemn  the  opinion  of  the  people  concerning  the  opus 
operatum,  and  teach  the  righteousness  and.  sacrifices  of  the 
Spirit.  Jer.  7  :  22,  23:  "For  I  spake  not  unto  your  fathers, 
noi  commanded  them,  in  the  day  that  I  brought  them  out  of 
the  land  of  Egypt,  concerning  burnt-offerings,  or  sacrifices;  bin 
this  thing  commanded  I  them,  saying,  Obey  my  voice  and  1 
will  be  your  God,"  etc.  How  do  we  suppose  that  the  Jews  re- 
ceived this  arraignment,  which  seems  to  conflict  openly  with 
Moses?  For  it  was  evident  that  God  had  given  the  fathers 
commands  concerning  burnt-offerings  and  victims.  But  Jere- 
miah condemns  the  opinion  concerning  sacrifices  that  God  had 
not  delivered,  viz.  that  these  services  should  please  him  ex  opere 
operato.    But  he  adds  concerning  faith  that  God  had  command- 


Ch.  XII.,  Art.  XXIV.    THE   MASS.  265 

ed  this  :  "  Hear  me,"  i.  e.  believe  me  that  I  am  your  God  ;  that 
I  wish  to  become  thus  known  when  I  pity  and  aid  ;  neither 
have  I  need  of  your  victims;  believe  that  I  wish  to  be  God 
the  Justifier  and  Saviour,  not  on  account  of  works,  but  on  ac- 
count of  my  word  and  promise ;  truly  and  from  the  heart  seek 
and  expect  aid  from  me. 

Ps.  4^  (50:13,  15),  which  rejects  the  victims  and  requires  29 
prayer,  also  condemns  the  opinion  concerning  the  opus  opera- 
lam  :  "  Will  I  eat  the  flesh  of  bulls?"  etc.  "  Call  upon  me  in 
the  day  of  trouble ;  I  will  deliver  thee,  and  thou  shalt  glorify 
me."  The  Psalmist  testifies  that  this  is  true  service,  that  this 
is  true  honor,  if  we  call  upon  him  from  the  heart. 

Likewise  Ps.  39  (40  :  6) :  "  Sacrifice  and  offering  thou  didst 
not  desire ;  mine  ears  hast  thou  opened,"  i.  e.  thou  hast  offered 
to  me  thy  Word  that  I  might  hear  it,  and  thou  dost  require 
that  I  believe  thy  Word  and  thy  promises,  that  thou  truly  de- 
sirest  to  pity,  to  bring  aid,  etc.  Likewise  Ps.  50  (51  :  16,  17) : 
9r  r  "  Thou  delightest  not  in  burnt-offering.  The  sacrifices  of 
God  are  a  broken  spirit ;  a  broken  and  a  contrite  heart,  O 
God,  thou  wilt  not  despise."  Likewise  Ps.  4  :  5  :  "  Offer  the 
sacrifices  of  righteousness,  and  put  your  trust  [hope,  V.~\  in  the 
Lord."  He  bids  us  hope,  and  says  that  this  is  a  righteous  sac- 
rifice, signifying  that  other  sacrifices  are  not  true  and  righteous 
sacrifices.  And  Ps.  115  (116  :  17):  "I  will  offer  to  thee  the 
sacrifices  of  thanksgiving,  and  will  call  upon  the  name  of  the 
Lord."     He  calls  invocation  a  sacrifice  of  thanksgiving. 

But  Scripture  is  full  of  such  testimonies,  which  teach  that  3c 
sacrifices  ex  opere  operate  do  not  reconcile  God.  Accordingly 
the  New  Testament,  since  Levitical  services  have  been  abro- 
gated, teaches  that  new  and  pure  sacrifices  will  be  made,  viz. 
faith,  prayer,  thanksgiving,  confession  and  the  preaching  of 
the  Gospel,  afflictions  on  account  of  the  Gospel,  and  the  like. 

And  of  these  sacrifices  Malachi  speaks  (1  :  11) :  "  From  the  31 
rising  of  the  sun,  even  unto  the  going  down  of  the  same,  my 
name  shall  be  great  among  the  Gentiles ;  and  in  every  place 
incense  shall  be  offered  unto  my  name,  and  a  pure  offering." 
The  adversaries  pervert  this  passage  to  the  Mass,  and  quote  the 
authority  of  the  Fathers.  A  reply,  however,  is  easy,  because  as 
they  speak  most  particularly  of  the  Mass,  it  does  not  follow 
that  the  Mass  justifies  ex  opere  operato,  or  that  when  applied  to 
others  it  merits  the  remission  of  sins,  etc.  The  prophet  says 
nothing  of  those  things  which  the  monks  and  sophists  impu- 
dently fabricate.  Besides  the  very  words  of  the  prophet  ex- 31 
press  his  meaning.  For  they  first  say  this,  viz.  that  "the 
name  of  the  Lord  will  be  great."  This  is  accomplished  by  the 
^reaching  of  the  Gospel.  For  through  this  the  name  of  Christ 
.«  ma  le  known,  and  the  mercy  of  the  Father,  promised  in 
14 


266        THE  APOLOGY   OF  THE   AUGSBUEG   CONFESSION. 

Christ,  is  recognized.  The  preaching  of  the  Gospel  produces 
faith  in  those  who  receive  the  Gospel.  They  call  upon  God, 
they  give  thanks  to  God,  they  hear  afflictions  for  their  confession, 
they  produce  good  works  for  the  glory  of  Christ.  Thus  the  name 
of  the  Lord  becomes  great  among  the  Gentiles.  Therefore  in- 
cense and  a  pure  offering  signify  not  a  ceremony  ex  opere  ope- 
rate [not  the  ceremony  of  the  Mass  alone],  but  all  sacrifices 
through  which  the  name  of  the  Lord  becomes  great,  viz.  faith, 
invocation,  the  preaching  of  the  Gospel,  confession,  etc.  And  33 
if  any  one  desire  "  ceremony  "  to  be  here  included,  we  readily 
concede  it,  provided  he  neither  understand  a  ceremony  alone, 
nor  teach  that  the  ceremony  profits  ex  opere  operato.  For  just 
as  among  the  sacrifices  of  praise,  i.  e.  among  the  praises  of  God, 
we  include  the  preaching  of  the  Word,  so  the  reception  itself 
of  the  Lord's  Supper  can  be  praise  or  thanksgiving;  but  it 
does  not  justify  ex  opere  operato;  neither  is  it  to  be  applied  to 
others  so  as  to  merit  for  them  the  remission  of  sins.  But  after- 
while  we  will  explain  how  even  a  ceremony  is  a  sacrifice.  Yet 
nrn  as  Malachi  speaks  of  all  the  services  of  the  New  Testa- 
ment, and  not  only  of  the  Lord's  Supper ;  likewise,  as  he 
does  not  favor  the  pharisaic  opinion  of  the  opus  operatum;  he 
is  not  against  us,  but  rather  aids  us.  For  he  requires  services 
of  the  heart,  through  which  the  name  of  the  Lord  becomes 
truly  great. 

Another  passage  also  is  cited  from  Malachi  (3:3):  "And  he y 
shall  purify  the  sons  of  Levi,  and  purge  them  as  gold  and  sil- 
ver, that  they  may  offer  unto  the  Lord  an  offering  of  right- 
eousness." This  passage  clearly  requires  the  sacrifices  of  the 
righteous,  and  hence  does  not  favor  the  opinion  concerning  the 
opus  operatum.  But  the  sacrifices  of  the  sons  of  Levi,  i.  e.  of 
those  teaching  in  the  New  Testament,  are  the  preaching  of  the 
Gospel,  and  the  good  fruits  of  preaching,  as  Paul  says  (Rom. 
15  :  16) :  "  Ministering  the  Gospel  of  God,  that  the  offering  up 
of  the  Gentiles  might  be  acceptable,  being  sanctified  by  the 
Holy  Ghost,"  i.  e.  that  the  Gentiles  might  be  offerings  accept- 
able to  God  by  faith,  etc.  For  the  slaying  of  victims  signi- 
fied in  the  Law  both  the  death  of  Christ  and  the  preaching  of 
the  Gospel,  by  which  this  oldness  of  flesh  should  be  mortified, 
and  the  new  and  eternal  life  be  begun  in  us. 

But  the  adversaries  everywhere  pervert  the  name  "  sacrifice  " 
to  the  ceremony  alone.  They  omit  the  preaching  of  the  Gos- 
pel, faith,  prayer,  and  similar  things,  although  the  ceremony 
has  been  established  on  account  of  these,  and  the  New  Testa- 
ment ought  to  have  sacrifices  of  the  heart,  and  not  ceremonials 
for  sin  that  are  to  be  performed  after  the  manner  of  the  Levit- 
ical  priesthood. 

They   cite  also  the  "daily  sacrifice"  (cf.  Ex.   29:38  sq.  535 


Ch.  XII,  Art.  XXIV.    THE  MASS.  267 

Dan.  8  :  11  sq. ;  12  :  11);  as  if  just  as  in  the  Law  there  was 
a  daily  sacrifice,  so  the  Mass  ought  to  be  a  daily  sacrifice  of  the 
New  Testament.  The  adversaries  have  managed  well  if  we 
permit  ourselves  to  be  overcome  by  allegories.  It  is  evident, 
however,  that  allegories  do  not  produce  firm  proofs.  [That  in 
matters  so  highly  important  before  God  we  must  have  a  sure 
and  clear  Word  of  God,  and  not  introduce  by  force  obscure  and 
foreign  passages ;  such  uncertain  explanations  do  not  stand  the 
test  of  God's  judgment.]  Although  we  indeed  easily  suffer  the 
Mass  to  be  understood  as  a  daily  sacrifice,  provided  that  the  en- 
tire Mass  be  understood,  i.  e.  the  ceremony  with  the  preaching 
of  the  Gospel,  faith,  invocation  and  thanksgiving.  For  these 
joined  together  are  a  daily  sacrifice  of  the  New  Testament,  be- 
cause the  ceremony  was  instituted  on  account  of  these  things, 
neither  is  it  to  be  separated  from  these.  Paul  says  accordingly 
«„  (1  Cor.  11  :  26) :  "  As  often  as  ye  eat  this  bread  and  drink 
this  cup,  ye  do  show  the  Lord's  death,  till  he  come."  But 
it  in  no  way  follows  from  this  Levitical  type  that  a  ceremony 
justifying  ex  opere  operato  is  necessary,  or  ought  to  be  applied  on 
behalf  of  others,  that  it  may  merit  for  them  the  remission  of  sins. 

And  the  type  aptly  represents  not  only  the  ceremony,  but  36 
also  the  preaching  of  the  Gospel.  In  Num.  28  :  4  sq.  three 
parts  of  that  daily  sacrifice  are  represented,  the  burning  of  the 
lamb,  the  libation,  and  the  oblation  of  wheat  flour.  The  Law 
had  pictures  or  shadows  of  future  things.  Accordingly  in  this 
spectacle  Christ  and  the  entire  worship  of  the  New  Testament 
are  portrayed.  The  burning  of  the  lamb  signifies  the  death  of 
Christ.  The  libation  signifies  that,  everywhere,  in  the  entire 
world,  by  the  preaching  of  the  Gospel,  believers  are  sprinkled 
with  the  blood  of  that  lamb,  i.  e.  sanctified,  as  Peter  says  (1  Ep. 
1:2):  "  Through  sanctification  of  the  spirit,  unto  obedience 
and  sprinkling  of  the  blood  of  Jesus  Christ."  The  oblation 
of  wheat  flour  signifies  faith,  prayer,  and  thanksgiving  in 
hearts.  As,  therefore,  in  the  Old  Testament,  the  shadow  is  37 
perceived;  so  in  the  New,  the  thing  signified  should  be  sought, 
and  not  another  type  sufficient  as  a  sacrifice. 

Wherefore,  although  a  ceremony  is  a  memorial  of  Christ's  38 
death,  nevertheless  it  alone  is  not  the  daily  sacrifice ;  but  the 
memory  itself  is  the  daily  sacrifice,  i.  e.  preaching  and  faith, 
which  truly  believes  that,  by  the  death  of  Christ,  God  has  been 
reconciled.  A  libation  is  required,  i.  e.  the  effect  of  preaching, 
in  order  that,  being  sprinkled  by  the  Gospel  with  the  blood  of 
Christ,  we  may  be  sanctified,  as  those  put  to  death  and  made 
alive.  Oblations  also  are  required,  i.  e.  thanksgiving,  confes- 
sions and  afflictions. 

9rR       Thus  the  pharisaic  opinion  of  the  opus  operation  being  39 
cast  aside,  let  us  understand  that  spiritual  worship  and  a 


2G8        THE  APOLOGY  OF  THE   AUGSBURG  CONFESSION. 

daily  sacrifice  of  the  heart  are  signified,  because  in  the  New 
Testament  the  substance  of  good  things  should  be  sought  for,1 
i.  e,  the  Holy  Ghost,  mortification  and  quickening.  From  40 
these  things  it  is  sufficiently  apparent  that  the  type  of  the 
daily  sacrifice  testifies  nothing  against  us,  but  rather  for  us; 
because  we  seek  for  all  the  parts  signified  by  the  daily  sacrifice. 
The  adversaries  falsely  imagine  that  the  ceremony  alone  is  sig- 
nified, and  not  also  the  preaching  of  the  Gospel,  mortification 
and  quickening  of  heart,  etc. 

Now,  therefore,  good  men  will  be  able  to  judge  readily  that  41 
the  complaint  against  us  that  we  abolish  the  daily  sacrifice,  is 
most  false.  Experience  shows  what  sort  of  tyrants2  they  are 
who  hold  power  in  the  Church ;  who  under  the  pretext  of  re- 
ligion assume  to  themselves  the  kingdom  of  the  world,  and 
who  rule  without  concern  for  religion  and  the  teaching  of  the 
Gospel ;  who  wage  war  like  kings  of  the  world,  and  have  in- 
stituted new  services  in  the  Church.  For  in  the  Mass  the  42 
adversaries  retain  only  the  ceremony,  and  publicly  apply  this 
to  sacrilegious  gain.  Afterward  they  feign  that  this  work,  as 
applied  on  behalf  of  others,  merits  for  them  grace  and  all 
good  things.  In  their  sermons  they  do  not  teach  the  Gospel,  43 
they  do  not  console  consciences,  they  do  not  show  that  sins  are 
freely  remitted  for  Christ's  sake ;  but  they  set  forth  the  wor- 
ship of  saints,  human  satisfactions,  human  traditions,  and  by 
these  they  affirm  that  men  are  justified  before  God.  And  al- 
though some  of  these  traditions  are  manifestly  godless,  never- 
theless they  defend  them  by  violence.  If  any  preachers  wish 
to  be  regarded  more  learned,  they  treat  of  philosophical  ques- 
tions, which  neither  the  people  nor  even  those  who  propose 
them  understand.  Lastly,  those  who  are  more  tolerable  teach 
the  Law,  and  say  nothing  concerning  the  righteousness  of  faith. 

Tie  adversaries  in  the  Confutation  make  a  great  ado  con- 44 
cerni.jg  the  desolation  of  churches,  viz.  that  the  altars  stand 
unad  >rned,  without  candles  and  without  images.  These  trifles 
they  regard  an  ornament  to  churches.  [Although  it  is  not 
true  1  hat  we  abolish  all  such  outward  ornament;  yet  even,  if  it 
were  so,  Daniel  is  not  speaking  of  such  things  as  are  altogether 
external  and  do  not  belong  to  the  Christian  Church,  but  means, 
etc.]  A  far  different  desolation  Daniel  means  (11 :  31 ;  12 :  11),  45 
nrn  viz.  ignorance  of  the  Gospel.  For  the  people,  over- 
whelmed by  the  multitude  and  variety  of  traditions  and 
opinions,  were  in  no  way  able  to  embrace  the  sum  of  Christian 
iloctrire.     [For  the  adversaries  preach  mostly  of  human  ordi- 


1  Col.  2 :  17. 

2  AnUuchi,  with  evident  reference  to  AntiochiL?  Epiphanes.    See  1  Maco 
I    57;  l>an.  H:31. 


Ch.  XII.,  Art.  XXIV.    THE  MASS.  269 

nances,  whereby  consciences  are  led  from  Christ  to  confidence 
in  their  own  works.]     For  who  of  the  people  ever  understood  46 
the  doctrine  of  repentance,  of   which    the  adversaries  treat? 
And  yet  this  is  the  chief  topic  of  Christian  doctrine. 

Consciences  were  tormented  by  the  enumeration  of  offences, 
and  by  satisfactions.  Of  faith,  by  which  we  freely  receive  the 
remission  of  sins,  no  mention  whatever  was  made  by  the  adver- 
saries. Concerning  the  exercises  of  faith,  struggling  with  de- 
spair, and  the  free  remission  of  sins  for  Christ's  sake,  all  the 
books  and  all  the  sermons  of  the  adversaries  were  silent.  To  47 
these,  the  horrible  profanation  of  the  masses,  and  many  other 
godless  services  in  the  churches,  were  added.  This  is  the 
desolation  which  Daniel  describes. 

On  the  contrary,  by  the  favor  of  God,  the  priests  among  us 48 
attend  to  the  ministry  of  the  Word,  teach  the  Gospel  concern- 
ing the  blessings  of  Christ,  and  show  that  the  remission  of  sins 
occurs  freely  for  Christ's  sake.  This  doctrine  brings  sure  con- 
solation to  consciences.  The  doctrine  of  good  works  which 
God  commands  is  also  added.  The  worth  and  use  of  the  sac- 
raments are  declared. 

But  if  the  use  of  the  sacrament  would  be  the  daily  sacrifice,  49 
nevertheless  we  would  retain  it  rather  than  the  adversaries ; 
because  with  them  priests  hired  for  pay  use  the  sacrament. 
With  us  the  use  is  more  frequent  and  more  sacred.  For  the 
people  use  it,  but  after  having  first  been  instructed  and  exam- 
ined. For  men  are  taught  concerning  the  true  use  of  the  sac- 
rament, that  it  was  instituted  for  the  purpose  of  being  a  seal 
and  testimony  of  the  free  remission  of  sins,  and  that  it  accord- 
ingly ought  to  admonish  alarmed  consciences  to  be  truly  con- 
fident and  believe  that  their  sins  are  freely  remitted.  Since, 
therefore,  we  retain  both  the  preaching  of  the  Gospel  and  the 
lawful  use  of  the  sacrament,  the  daily  sacrifice  remains  with  us. 
nfi(|        And  if  we  must  speak  of  the  outward  form,  attendance  50 

upon  church  is  better  with  us  than  with  the  adversaries. 
For  the  audiences  are  held  by  useful  and  clear  sermons.  But 
neither  the  people  nor  the  teachers  have  understood  the  doc- 
trine of  the  adversaries.  [But  our  adversaries  preach  their 
people  out  of  the  churches ;  for  they  teach  nothing  of  the 
necessary  parts  of  Christian  doctrine ;  they  narrate  the  legends 
of  saints  and  other  fables.]  And  the  true  a  lornment  of  th?  j 
churches  is  godly,  useful  and  clear  doctrine,  the  devout  use  of 
the  sacraments,  ardent  prayer  and  the  like.  Candles,  golden 
vessels  [tapers,  altar-cloths,  images]  and  similar  adornments 
are  becoming,  but  they  are  not  the  adornment  that  properly 
belongs  to  the  Church.  But  if  the  adversaries  make  worship 
consist  in  such  matters,  and  not  in  the  preaching  of  the  Gospel, 
in   faith  and  the  conflicts  of  faith,  they  are  to  be  numbered 


270       THE  APOLOGY   OF  THE  AUGSBURG  CONFESSION. 

among  those  whom  Daniel  describes  as  worshipping  their  God 
vrith  gold  and  silver  [Dan.  11  :  38]. 

They  quote  also  from  the  Epistle  to  the  Hebrews  (5  :  1) :  53 
"  Every  high  priest  taken  from  among  men  is  ordained  for 
men  in  things  pertaining  to  God,  that  he  may  offer  both  gifts 
and  sacrifices  for  sins."  Hence  they  conclude  that  since  in  the 
New  Testament  there  are  high  priests  and  priests,  it  follows 
that  there  is  also  a  sacrifice  for  sins.  This  topic  particularly 
effects  the  unlearned,  especially  when  the  pomp  of  the  priest- 
hood and  the  sacrifices  of  the  Old  Testament  are  spread  before 
the  eyes.  This  resemblance  deceives  the  ignorant,  so  that  they 
judge  that,  according  to  the  same  manner,  a  ceremonial  ought 
to  exist  among  us  which  should  be  applied  on  behalf  of  the  sins 
of  others,  just  as  in  the  Old  Testan^mt.  Neither  is  the  service 
of  the  masses  and  the  rest  of  the  polity  of  the  Pope  anything 
else  than  affectation  for  the  Levitical  polity  as  misunderstood. 

And  although  our  belief  has  its  chief  testimonies  in  the  53 
Epistle  to  the  Hebrews,  nevertheless  the  adversaries  pervert 
against  us  passages  wrested  from  this  Epistle,  as  in  this  very 
passage,  where  it  is  said  that  every  high  priest  is  ordained  to 
offer  sacrifices  for  sins.  Scripture  itself  immediately  adds  that 
Christ  is  high  priest  (Heb.  5  :  5,  6,  10).  The  preceding  words 
speak  of  the  Levitical  priesthood,  and  signify  that  the  Leviti- 
cal priesthood  was  an  image  of  the  priesthood  of  Christ.  For 
9fi1  the  Levitical  sacrifices  for  sins  did  not  merit  the  remis- 
sion of  sins  before  God ;  they  were  only  an  image  of  the 
sacrifice  of  Christ,  which  was  to  be  the  one  propitiatory  sacri- 
fice, as  we  have  above  said.  Therefore  the  Epistle  is  occupied  54 
to  a  great  extent  with  the  topic,  that  the  ancient  priesthood  and 
the  ancient  sacrifices  were  instituted  not  for  the  purpose  of  mer- 
iting the  remission  of  sins  before  God  or  reconciliation,  but 
only  to  signify  that  there  would  be  a  sacrifice  of  Christ  alone. 
For  in  the  Old  Testament  it  was  necessary  for  saints  to  be  jus-  55 
tified  by  faith  derived  from  the  promise  of  the  remission  of 
sins  that  was  to  be  granted  for  Christ's  sake,  just  as  saints  are 
also  justified  in  the  New  Testament.  From  the  beginning  of 
the  world  it  was  necessary  for  all  saints  to  believe  that  an  offer- 
ing and  satisfaction  for  sins  was  to  be  made  by  Christ,  who  was 
promised,  as  Isaiah  teaches  (53  :  10) :  "  When  thou  shalt  make 
his  soul  an  offering  for  sin." 

Since,  therefore,  in  the  Old  Testament,  sacrifices  did  not  56 
merit  reconciliation,  unless  by  a  figure  (for  they  merited  civil 
reconciliation),  but  signified  that  a  sacrifice  wov.ld  come  ;  it  fol- 
lows that  Christ  is  the  only  sacrifice  applied  on  behalf  of  the 
6ins  of  others.  Therefore,  in  the  New  Testament  no  sacrifice 
is  left  to  be  applied  for  the  sins  of  others,  except  the  one  sacri- 
fice of  Chris/,  upon  the  cr  >ss 


Ch.  XII.,  Art.  XXIV.    THE   MASS.  271 

They  l  altogether  err  who  imagine  that  Levitical  sacrifices  57 
merited  the  remission  of  sins  before  God,  and,  by  this  example 
in  addition  to  the  death  of  Christ,  require  in  the  New  Testa- 
ment sacrifices  that  are  to  be  applied  on  behalf  of  others.  This 
imagination  absolutely  destroys  the  merit  of  Christ's  passion 
and  the  righteousness  of  faith,  and  corrupts  the  doctrine  of  the 
Old  and  New  Testaments,  and,  instead  of  Christ,  makes  for  us 
other  mediators  and  propitiators  out  of  the  priests  and  sacri- 
ficers,  who  daily  sell  their  work  in  the  churches. 

Wherefore,  if  any  one  would  thus  infer  that  in  the  New  58 
Testament  a  priest  is  needed  to  make  offering  for  sins,  this 
must  be  conceded  only  of  Christ.  And  the  entire  Epistle  to 
the  Hebrews  confirms  this  explanation.  And  if,  in  addition  to 
the  death  of  Christ,  we  were  to  seek  for  any  other  satisfaction 
to  be  applied  for  the  sins  of  others  and  to  reconcile  God,  this 
would  be  nothing  more  than  to  make  other  mediators  in  addi- 
tion to  Christ.  Again,  as  the  priesthood  of  the  New  Testa-  59 
ment  is  the  ministry  of  the  Spirit,  as  Paul  teaches  (2  Cor.  3  :  6), 
it  has  the  sacrifice  alone  of  Christ,  which  is  satisfactory  and 
applied  for  the  sins  of  others.  Besides  it  has  no  sacrifices  like 
the  Levitical,  which  could  be  applied  ex  opere  operato  on  behalf 
2fi2  °^  °tners  >  but  it  tenders  to  others  the  Gospel  and  the  sac- 
raments, that,  by  means  of  these,  they  may  conceive  faith 
and  the  Holy  Ghost,  and  be  mortified  and  quickened,  because 
the  ministry  of  the  Spirit  conflicts  with  the  application  of  an 
opus  operatum.  For  the  ministry  of  the  Spirit  is  that  through 
which  the  Holy  Ghost  is  efficacious  in  hearts;  and  therefore 
this  ministry  is  profitable  to  others,  when  it  is  efficacious  in 
them,  and  regenerates  and  quickens  them.  This  does  not  occur 
by  the  application  ex  opere  operato  of  the  work  of  another  on 
behalf  of  others. 

We  have  shown  the  reason  why  the  Mass  does  not  justify  60 
ex  opere  operato,  and  why,  when  applied  on  behalf  of  others, 
it  does  not  merit  remission,  because  both  conflict  with  the 
righteousness  of  faith.  For  it  is  impossible  that  remission  of 
sins  should  occur,  and  the  terrors  of  death  and  sin  be  overcome 
by  any  work  or  anything,  unless  by  faith  in  Christ,  according 
to  Rom.  5:1:  "Being justified  by  faith,  we  have  peace." 

In  addition,  we  have  shown  that  the  Scriptures,  which  are  61 
cited  against  us,  in  no  way  favor  the  godless  opinion  of  the 
adversaries  concerning  the  opus  operatum.  All  good  men 
among  all  nations  can  judge  this.  Wherefore  the  error  of  61 
Thomas  is  to  be  rejected,  who  wrote  :  "  That  the  body  of  the 
Lord,  once  offered  on  the  cross  for  original  debt,  is  continually 
offered  for  daily  offences  on  the  altar,  in  order  that,  in  this,  the 

1  Germ,  omits  this  $• 


272        THE  APOLOGY  OF  THE  AUGSBURG  CONFESSION. 

Church  might  have  a  service  whereby  to  reconcile  God  to  her- 
self." The  other  common  errors  are  also  to  be  rejected,  as  that  63 
the  Mass  ex  opere  operato  confers  grace  upon  one  employing  it. 
Likewise  thai  when  applied  for  others,  even  for  such  wicked 
persons  as  do  not  interpose  an  obstacle,  it  merits  for  them  the 
remission  of  sins,  of  guilt  and  punishment.  All  these  things 
are  false  and  godless,  and  lately  invented  by  unlearned  monks, 
and  obscure  the  glory  of  Christ's  passion  and  the  righteousness 
of  faith. 

And  from  these  errors  infinite  others  sprang,  as  that  the  64 
masses  avail  when  applied  for  many,  just  as  much  as  when 
applied  individually.1  The  sophists  have  particular  degrees  of 
merit,  just  as  money-changers  have  grades  of  weight  in  gold  or 
silver.  Besides  they  sell  the  Mass,  as  a  price  for  obtaining 
what  each  one  seeks :  to  merchants,  that  business  may  be  pros- 
perous; to  hunters,  that  hunting  may  be  successful:  and  infi- 
nite other  things.  Lastly,  they  transfer  it  also  to  the  dead ;  by 
the  application  of  the  sacrament  they  liberate  souls  from  the 
pains  of  purgatory,  although,  without  faith,  the  Mass  is  of 
service  not  even  to  the  living.  Neither  are  the  adversaries  6- 
able  to  produce  even  one  syllable  from  the  Scriptures  in  defence 
of  these  fables  which  they  teach  with  great  authority  in  the 
Church,  neither  do  they  have  the  testimonies  of  the  ancient 
Church,  nor  of  the  Fathers. 

263        B.    Wiat  the  Fathers  thought  concerning  Sacrifice. 

And  since  we  have  explained  the  passages  of  Scripture  which  ft 
are  cited  against  us,  we  must  reply  also  concerning  the  Fathers. 
We  are  not  ignorant  that  the  Mass  is  called  by  the  Fathers  a 
sacrifice ;  but  they  do  not  mean  that  the  Mass  confers  grace  ex 
opere  operato,  and  that,  when  applied  on  behalf  of  others,  it 
merits  for  them  the  remission  of  sins,  of  guilt  and  punishment. 
Where  are  such  wonderful  stories  to  be  found  in  the  Fathers  ? 
But  they  openly  testify  that  they  are  speaking  of  thanksgiv- 
ing.2 Accordingly  they  call  it  a  eucharist.  We  have  said 
above,  however,  that  a  eucharistic  sacrifice  does  not  merit  recon- 
ciliation, but  is  made  by  those  who  have  been  reconciled,  just  as 
afflictions  do  not  merit  reconciliation,  but  are  eucharistic  sacri- 
fices when  those  who  have  been  reconciled  sustain  them. 

And  this  reply  in  general  to  the  sayings  of  the  Fathers  de-  65 
fends  us  sufficiently  against  the  adversaries.     For  it  is  certain 
that  these  figments  concerning  the  merit  of  the  opus  operatum 
never  are  found  in  the  Fathers.     But  in  order  that  the  whole 
case  may  be  the  better  seen,  we  will  also  state  those  things  con- 

1  Cf.  Augsburg  Conf.,  xxiv. :  23.  ■  Cf.  Arology,  Art.  xxiv. :  29,  p.  254 


Ch.  XII.,  Art.  XXIV.    THE  MASS.  273 

cerning  the  use  of  the  sacrament  which  actually  harmonize 
with  the  Fathers  and  Scripture. 

C.   Of  the  use  of  the  Sacrament,  and  of  Sacrifice. 

Some  clever  men  imagine  that  the  Lord's  Supper  was  insti-  68 
tuted  for  two  reasons.  First,  that  it  might  be  a  mark  and  tes- 
timony of  profession,  just  as  a  particular  shape  of  hood  is  the 
6ign  of  a  particular  profession.  Then  they  thiuk  that  such  a 
mark  was  especially  pleasing  to  Christ,  viz.  a  feast  to  signify 
mutual  union  and  friendship  among  Christians,  because  ban- 
quets are  signs  of  covenant  and  friendship.  But  this  opinion 
relates  to  the  outward  life ;  neither  does  it  show  the  chief  use 
of  the  things  delivered  by  God ;  it  speaks  only  of  the  exercise 
nnA  of  love,  which  men,  however  profane  and  worldly,  under- 
stand ;  it  does  not  speak  of  faith,  the  nature  of  which  few 
understand. 

The  sacraments  are  signs  of  God's  will  toward  us,  and  not  6q 
merely  signs  of. men  among  each  other;  and  they  are  right  in 
defining  that  sacraments  in  the  New  Testament  are  signs  of 
grace.  And  because  in  a  sacrament  there  are  two  things,  a 
sign  and  the  Word ;  the  Word,  in  the  New  Testament,  is  the 
promise  of  grace  added.  The  promise  of  the  New  Testament 
is  the  promise  of  the  remission  of  sins,  as  the  text  (Luke  22  : 
19)  says :  "  This  is  my  body  which  is  given  for  you.  This  cup 
is  the  New  Testament  in  my  blood,  which  is  shed  for  many  for 
the  remission  of  sins."  Therefore  the  Word  offers  the  remis-70 
sion  of  sins.  And  a  ceremony  is  as  it  were  a  picture  or  "seal," 
as  Paul  (Rom.  4:11)  calls  it,  of  the  Word,  making  Lnown 
the  promise.  Therefore,  just  as  the  promise  is  useless  unless 
it  be  received  in  faith,  so  a  ceremony  is  useless  unless  su^h  faith 
be  added  as  is  truly  confident  that  the  remission  of  sins  is  here 
offered.  And  this  faith  encourages  contrite  minds.  And  just 
as  the  Word  has  been  given  in  order  to  excite  this  faith,  so 
the  sacrament  has  been  instituted,  in  order  that  the  outward 
appearance  meeting  the  eyes  might  move  the  heart  to  believe 
[and  strengthen  faith].  For  through  these,  viz.  through  Word 
and  sacrament,  the  Holy  Ghost  works. 

And  such  use  of  the  sacrament,  in  which  faith  quickens  ter-  7 1 
riiied  hearts,  is  a  service  of  the  New  Testament ;  because  the 
New  Testament  requires  spiritual  dispositions,  mortification  and 
quickening.  [For  according  to  the  New  Testament  the  high- 
est service  of  God  is  rendered  inwardly  in  the  heart.]  And  for 
this  use  Christ  instituted  it,  since  he  commanded  them  thus  to 
do  in  remembrance  of  him.  For  to  remember  Christ  is  not  71 
the  idle  celebration  of  a  show,  or  one  instituted  for  the  sake  of 
example,  as  the  memory  of  Hercules  or  Ulysses  is  celebrated 
* 


274        THE  APOLOGY  OF  THE  AUGSBURG  CONFESSION. 

in  tragedies ;  but  it  is  to  remember  the  benefits  of  Christ  and 
receive  them  by  faith,  so  as  by  them  to  be  quickened.  The 
Psalm  (111  :  4,  5)  accordingly  says:  "He  hath  made  his  won- 
derful works  to  be  remembered:  the  Lord  is  gracious  and  full 
of  compassion.  He  hath  given  meat  unto  them  that  fear  him." 
For  it  signifies  that  the  will  and  mercy  of  God  should  be  dis- 
cerned in  the  ceremony.  But  faith  which  apprehends  mercy  73 
nnr  quickens.  And  this  is  the  principal  use  of  the  sacrament, 
in  which  it  is  apparent  who  are  fit  for  the  sacrament,  viz. 
terrified  consciences,  and  how  they  ought  to  use  them. 

The  sacrifice  [thank-offering  or  thanksgiving]  also  is  added.  74 
For  there  are  several  ends  for  one  object.  After  conscience  en- 
couraged by  faith  has  perceived  from  what  terrors  it  is  freed, 
then  indeed  it  fervently  gives  thanks  for  the  benefit  and  pas- 
sion of  Christ,  and  uses  the  ceremony  itself  to  the  praise  of 
God ;  in  order  by  this  obedience  to  show  its  gratitude ;  and 
testifies  that  it  holds  in  high  esteem  the  gifts  of  God.  Thus 
the  ceremony  becomes  a  sacrifice  of  praise. 

And  the  Fathers  indeed  speak  of  a  twofold  effect,  of  the  75 
comfort  of  consciences,  and  of  thanksgiving  or  praise.  The 
former  of  these  effects  pertains  to  the  nature  [the  right  use] 
of  the  sacrament;  the  latter  pertains  to  the  sacrifice.  Of 
consolation  Ambrose  says:  "Go  to  him  and  be  absolved,  be- 
cause he  is  the  remission  of  sins.  Do  you  ask  who  he  is? 
Hear  him  himself  saying  (John  6  :  35) :  '  I  am  the  bread  of 
life;  he  thatcometh  to  me  shall  never  hunger;  and  he  that  be- 
lieveth  on  me  shall  never  thirst/  "  This  passage  testifies  that 
in  the  sacrament  the  remission  of  sins  is  offered ;  it  also  testi- 
fies that  this  ought  to  be  received  in  faith.  Infinite  testimonies 
to  this  effect  are  found  in  the  Fathers,  all  of  which  the  adver- 
saries pervert  to  the  opus  operatum,  and  to  a  work  to  be  applied 
on  behalf  of  others ;  although  the  Fathers  clearly  require  faith, 
and  speak  of  the  consolation  belonging  to  every  one,  and  not 
of  the  application. 

Besides  these,  expressions  are  also  found  concerning  thanks-  76 
giving;  as  it  is  most  beautifully  said  by  Cyprian  concerning 
those  communing  in  a  godly  way.  "  Piety,"  says  he,  "  in  thank- 
ing the  Bestower  of  such  abundant  blessing,  makes  a  distinc- 
tion between  what  has  been  given  and  what  has  been  forgiven, 
i.  e.  piety  regards  both  what  has  been  given  and  what  has  been 
forgiven,  i.  e.  it  compares  the  greatness  of  God's  blessings  and 
the  greatness  of  our  evils,  sin  and  death,  with  each  other,  and 
gives  thanks,  etc.  And  hence  the  term  eucharist  arose  in  the 
Church.  Nor  indeed  is  the  ceremony  itself  of  thanksgiving  to  7; 
be  applied  ex  opere  operato  on  behalf  of  others,  in  order  to 
nnn  merit  for  them  the  remission  of  sins,  etc.,  in  order  to  liber- 
ate the  souls  of  the  dead.     These  things  conflict  with  the 


Ch.  XII.,  Art,  XXIV.    THE  MASS.  276 

righteousness  of  faith ;  as  though,  without  faith,  a  ceremony 
can  profit  either  the  one  performing  it  or  others. 

D.  Of  the  Term  Mass} 

The  adversaries  also  refer  us  to  philology.     From  the  names  78 
of  the  Mass  they  derive  arguments  which  do  not  require  a  long 
discussion.     For  even  though  the  Mass  be  called  a  sacrifice,  it 
does  not  follow  that  it  must  confer  grace  ex  opere  operato,  or, 
when  applied  on  behalf  of  others,  merit  for  them  the  remission 
of  sins,  etc.     Astroupyia,  they  say,  signifies  a  sacrifice,  and  the  79 
Greeks  call  the  Mass,  liturgy.     Why  do  they  here  omit  the  old 
appellation  synaxis,2  which  shows  that  the  Mass  was  formerly  the 
communion  of  many  ?    But  let  us  speak  of  the  word  "  liturgy."  80 
This  word  does  not  properly  signify  a  sacrifice,  but  rather  the 
public  ministry,  and  agrees  aptly  with  our  belief,  viz.  that  the 
minister  who  consecrates  tenders  the  body  and  blood  of  the 
Lord  to  the  rest  of  the  people,  just  as  the  minister  who  preaches 
tenders  the  Gospel  to  the  people,  as  Paul  says  (1  Cor.  4:1): 
"  Let  a  man  so  account  of  us,  as  of  the  ministers  of  Christ,  and 
stewards  of  the  mysteries  of  God,"  i.  e.  of  the  Gospel  and  the 
sacraments.      And   2  Cor.   5  :  20  :    "  We  are  ambassadors  for 
Christ,  as  though  God  did  beseech  you  by  us;  we  pray  you 
in  Christ's  stead,  be  ye  reconciled  to  God."     Thus  the  term  81 
Xzcroupyia  agrees  aptly  with  the  ministry.     For  it  is  an  old 
word,  ordinarily  employed  in  public  civil  administrations,  and 
signified  to  the  Greeks  public  burdens,  as  tribute,  the  expense 
of  equipping  a  fleet,  or  similar  things,  as  the  oration  of  Demos- 
thenes, "  For  Leptines,"  testifies,  all  of  which  is  occupied  with 
the   discussion   of    public   duties   and   immunities :    @rjou  Sk 
dvaiiouz  xivaz,  dudpcorrou^  ebpofikvouc,  dziXecav  ixdsduxiuac  rac 
Xstzoupyiat;,  i.  e.  he  will  say  that  some  unworthy  men  having 
found  an  immunity  have  withdrawn  from  public  burdens.    And 
thus  they  spake  in  the  time  of  the  Romans,  as  the  rescript  of 
Pertinax,  De  jure  immunitatis,  1.  Semper ,  shows :    El  xal  poj 
Tcaaow  XetzoupyicQv  zbuz  nazkpac,  6  zu>v  zixvcov  dpt6/ub<;  dvitzcu, 
even  though  the  number  of  children  does  not  liberate  parents 
from  all  public  burdens.     And  the  Commentary  upon  Demos- 
thenes states  that  Xeezoopyta  is  a  kind  of  tribute,  the  expense  of 
the  games,  the  expense  of  equipping  vessels,  of  attending  to 
the  gymnasia  and  similar  public  offices.     And  Paul  in  2  Cor.  8j 
9:12  applies  it  to  a  collection.     The  taking  of  the  collection 
not  only  supplies  those  things  which  are  wanting  to  the  saints, 
but  also  causes  them  to  give  more  thanks  abundantly  to  God, 

1  German  treats  what  follows  very  briefly. 
1  Cf.  Apology,  xxiv.,  |  8,  p.  249. 


276       THE  APOLOGY   OF  THE  AUGSBURG   CONFESSION. 

etc.  And  in  Phil  2  :  25  he  calls  Epaphroditus  a  teivoupyoi;, 
one  "  who  ministered  to  my  wants,"  where  assuredly  a  sacrificer 
cannot  be  understood.  But  there  is  no  need  of  more  te.stimo-83 
nies,  since  examples  are  everywhere  obvious  *;o  those  reading 
the  Greek  writers,  in  whom  fenoopyia  is  employed  for  public 
civil  burdens  or  ministries.  And  on  account  of  the  diphthong, 
grammarians  do  not  derive  it  from  hry,  which  signifies  prayers, 
but  from  public  goods,  which  they  call  fc7ra,  so  that  hexoopyeco 
means,  I  attend  to,  I  administer  public  goods. 

Ridiculous  is  the  inference  that  in  the  Holy  Scriptures  mention  84 
is  made  of  an  altar,  and  therefore  the  Mass  must  be  a  sacrifice ; 
since  the  figure  of  an  altar  is  referred  to  by  Paul  only  by  way  of 
comparison.  And  they  fabricate  that  the  Mass  ha«  been  so  called  85 
from  H31D,  an  altar.  What  need  is  there  of  an  etymology  so 
far  fetched,  unless  it  be  to  show  their  knowledge  of  the  Hebrew 
language  ?  What  need  is  there  to  seek  the  etymology  from  a 
distance,  when  the  term  Mass  is  found  in  Deut.  16:10,  where 
it  signifies  the  collections  or  gifts  of  the  people,  no^  the  offering 
of  the  priest.  For  individuals  coming  to  the  celebration  of  the 
Passover  were  obliged  to  bring  some  gift  as  a  conti  ibution.  In  86 
the  beginning  the  Christians  also  retained  this  custom.  Com- 
ing together,  they  brought  bread,  wine  and  other  tHngs,  as  the 
Canons  of  the  Apostles  testify.  Thence  a  part  was  taken  to  be 
consecrated ;  the  rest  was  distributed  to  the  poor.  With  this 
custom  they  also  retained  Mass  as  the  name  of  th(  contribu- 
tions. And  on  account  of  such  contributions  it  appears  also 
that  the  Mass  was  elsewhere  called  dydny,  unless  anjr  one  pre- 
fer that  it  be  so  called  on  account  of  the  common  feast.  But  87 
let  us  omit  these  trifles.  For  it  ridiculous  that  the  adversaries 
should  produce  such  trifling  conjectures  concerning  a  matter 
of  such  great  importance.  For  although  the  Mass  is  called  an 
offering,  in  what  does  the  term  favor  the  dreams  concerp\ng  the 
opus  operaturtij  and  the  application  which,  they  imagine,  merits 
for  others  the  remission  of  sins  ?  And  it  can  be  called  an  of- 
fering for  the  reason  that  prayers,  thanksgivings  and  the  outire 
worship  are  there  offered,  as  it  is  also  called  a  eucharist.  But 
neither  ceremonies  nor  prayers  profit  ex  opere  operato  without 
faith.  Although  we  are  disputing  here  not  concerning  prayers, 
but  particularly  concerning  the  Lord's  Supper. 
nn-.       The  Greek  canon  says  also  many  things  concerning  thrP* 

offering,  but  it  shows  plainly  that  it  is  not  speaking  prop 
erly  of  the  body  and  blood  of  the  Lord,  but  of  the  whole  ser- 
vice, of  prayers  and  thanksgivings.  For  it  says  thus:  Kat 
Koir^aov  ^p.a^  d£ioi>z  yeveadat  too  izpooykpziv  aot  debases  xat 
Ixeoiaz  xat  duoiaz  dvmpdxxoo^  bnsp  navrb^  Xaou.  When  this 
is  rightly  understood  it  gives  no  offence.  For  it  prays  that 
"  we  be  made  worthy  to  offer  prayers  and  supplications  and 


Ch    ill.,  Art.  XXIV.    THE  MASS.  273 

bloodless  sacrifices  for  the  people."  For  he  calls  even  prayers 
bloodless  sacrifices.  Just  as  also  a  little  afterward :  Eu 
Kpoaifipo^iiv  aot  tttjv  Xoycxrjv  za'JTTjv  xai  dvalfjiaxTOv  lazpdav, 
"  we  offer,"  he  says,  "  this  reasonable  and  bloodless  service." 
For  they  explain  this  inaptly  who  prefer  that  a  reasonable  sac- 
rifice be  here  interpreted,  and  transfer  it  to  the  very  body  of 
Christ,  although  the  canon  speaks  of  the  entire  worship,  and 
in  opposition  to  the  opus  operatum  Paul  has  spoken  of  Xoytxyj 
larpeia  [reasonable  service],  viz.  of  the  worship  of  the  mind, 
of  fear,  of  faith,  of  prayer,  of  thanksgiving,  etc.  Some  think 
that  31issa  comes  not  from  the  Hebrew,  but  that  it  is  equivalent 
to  Remissio,  i.  e.  the  forgiveness  of  sins.  For  when  they  had 
communed,  it  was  said :  Ite  missa  est,  Depart,  ye  have  forgive- 
ness of  sins.  And  that  this  is  so  they  infer  from  the  fact  that 
among  the  Greeks  it  was  the  custom  to  say  Aaolq,  fryeoiQ,  which 
is  equivalent  to,  It  is  forgiven  them.  If  this  were  so  it  would 
be  an  excellent  idea;  for  in  this  ceremony  the  forgiveness  of 
sins  would  always  be  preached  and  proclaimed ;  yet  whatever 
the  word  Missa  may  mean,  helps  this  matter  but  little. 

E.  Of  the  Mass  for  the  Dead, 

Our  adversaries  have  no  testimonies  and  no  command  from  39 
Scripture  for  defending  the  application  of  a  ceremony  for  liberat- 
ing the  souls  of  the  dead  ;  although  from  this  they  derive  infinite 
revenue.  Nor  indeed  is  it  a  light  sin  to  establish  such  services 
in  the  Church  without  the  command  of  God  and  without  the 
example  of  Scripture,  and  to  transfer  to  the  dead  the  Lord's 
Supper,  which  was  instituted  for  commemoration  and  preach- 
ing among  the  living  [for  the  purpose  of  strengthening  the 
faith  of  those  who  use  the  ceremony].  This  is  to  violate  the 
Second  Commandment,  by  abusing  God's  name. 

For,  in  the  first  place,  it  is  a  dishonor  to  the  Gospel  to  hold 
that  a  ceremony  ex  opere  operato  without  faith  is  a  sacrifice 
reconciling  God,  and  making  satisfaction  for  sins.  It  is  a  hor- 
nno  rible  assertion  to  ascribe  as  much  to  the  work  of  a  priest 
as  to  the  death  of  Christ.  Again,  sin  and  death  cannot 
be  overcome  unless  by  faith  in  Christ,  as  Paul  teaches  (Pom. 
5:1):  "  Being  justified  by  faith,  we  have  peace  with  God," 
and  therefore  the  punishment  of  purgatory  cannot  be  overcome 
by  the  application  of  the  work  of  another. 

Now  we  will  omit  the  sort  of  testimonies  concerning  purga-  9c 
tory  that  the  adversaries  have;  the  nature  of  the  punishment 
they  regard  as  belonging  to  purgatory ;  the  kind  of  arguments 
whereby  the  doctrine  of  satisfactions  is  supported  ;  all  of  which 
we  have  shown  above  to  be  most  vain.  We  will  only  present 
this  in  opposition :  It  is  certain  that  the  Lord's  Supper  was  in- 


278       THE   APOLOGY   OF  THE  AUGSBURG   CONFESSION. 

sti tilted  on  account  of  the  remission  of  guilt.  For  it  offers  the 
remission  of  sins  where  it  is  necessary  that  guilt  be  truly  un- 
derstood. And  nevertheless  it  does  not  make  satisfaction  for 
guilt;  otherwise  the  Mass  would  be  equal  to  the  death  of 
Christ.  Neither  can  the  remission  of  guilt  be  received  in  any 
other  way  than  by  faith.  Therefore  the  Mass  is  not  satisfac- 
tion, but  a  promise  and  sacrament  that  require  faith. 

And  indeed  it  is  necessary  that  all  godly  persons  be  affected  91 
with  the  most  bitter  grief,  if  they  consider  that  the  Mass  has 
been  in  great  part  transferred  to  the  dead  and  to  satisfactions 
for  punishments.  This  is  to  banish  the  daily  sacrifice  from  the 
Church,  this  is  the  kingdom  of  Antiochus,  who  transferred  the 
most  salutary  promises  concerning  the  remission  of  guilt  and 
concerning  faith  to  the  most  vain  opinions  concerning  satisfac- 
tions, i.  e.  to  defile  the  Gospel,  to  corrupt  the  use  of  the  sacra- 
ments. These  are  the  persons  whom  Paul  has  said  (1  Cor. 
11  :  27)  to  be  "guilty  of  the  body  and  blood  of  the  Lord," 
who  have  suppressed  the  doctrine  concerning  faith  and  the  re- 
mission of  sins,  and,  under  the  pretext  of  satisfactions,  have 
devoted  the  body  and  blood  of  the  Lord  to  sacrilegious  gain. 
And  they  will  at  some  time  pay  the  penalty  for  this  sacrilege. 
Wherefore  we  and  all  godly  consciences  should  be  on  our  guard 
against  approving  the  abuses  of  the  adversaries. 

But  let  us  return  to  the  case.  Since  ex  opere  operato  without  92 
ofiq  faith  the  Mass  is  not  a  satisfaction ;  it  follows  that  the 
application  on  behalf  of  the  dead  is  useless.  Nor  is  there 
need  here  of  a  longer  discussion.  For  it  is  evident  that  these 
applications  on  behalf  of  the  dead  have  no  testimonies  from 
the  Scriptures.  Neither  is  it  safe,  without  the  authority  of 
Scripture,  to  institute  services  in  the  Church.  And  if  it  will 
at  any  time  be  necessary,  we  will  speak  at  greater  length  con- 
cerning this  entire  subject.  For  why  do  we  now  contend  with 
adversaries  who  understand  neither  what  a  sacrifice,  nor  what 
a  sacrament,  nor  what  remission  of  sins,  nor  what  faith,  is  ? 

Neither  does  the  Greek  canon  apply  the  offering  as  a  satis-  91 
faction  for  the  dead,  because  it  applies  it  equally  for  all  the 
blessed  patriarchs,  prophets,  apostles.  It  appears  therefore  that 
the  Greeks  make  an  offering  as  thanksgiving,  and  do  not  apply 
it  as  satisfaction  for  punishments.  [For  of  course  it  is  not  their 
intention  to  deliver  the  prophets  and  apostles  from  purgatory, 
but  only  to  offer  up  thanks  along  and  together  with  them  for 
the  exalted  eternal  blessings  that  have  been  given  to  them  and 
us.]  Although1  they  also  speak  not  of  the  offering  alone  of 
the  body  and  blood  of  the  Lord,  but  of  the  other  parts  of  the 
Mass,  viz.  prayers  and  thanksgiving.     For  after  the  consecra- 


1  Germ,  omits  to  end  of  §  95. 


(Jh   XII.,  Art.  XXIV.    THE   MASS.  279 

tion,  they  pray  that  it  may  profit  those  who  partake  of  it ;  they 
d )  not  speak  of  others.  Then  they  add  :  "Etc  npoaipipopiv 
aoc  rrjv  Aoycxrjv  raurrjv  lazpetav  urcep  rcov  iv  niaret  dvaTTauaapivcov 
Ttponaropcov,  narepcov,  Trazpcap^wv,  npoifYjTcov,  drcoazohuv,  etc. 
[Yet  we  offer  to  you  this  reasonable  service  for  those  having 
departed  in  faith,  forefathers,  fathers,  patriarchs,  prophets, 
apostles,  etc."]  But  reasonable  service  does  not  signify  the  of- 
fering itseTf  but  prayers  and  all  things  which  are  there  trans- 
acted. A  >  ndeed  the  adversaries  cite  the  Fathers  concerning  94 
th'j  offering  for  the  dead,  we  know  that  the  ancients  speak  of 
prayer  for  the  dead,  which  we  do  not  prohibit;  but  Ave  disap- 
prove of  the  application  ex  opere  operato  of  the  Lord's  Supper 
on  behalf  of  the  dead.  Neither  do  the  ancients  favor  the  ad- 
versaries concerning  the  opus  operation.  And  although  they 
have  the  testimonies  especially  of  Gregory  or  the  moderns,  we 
oppose  to  them  the  most  clear  and  certain  Scriptures.  And  95 
there  is  a  great  diversity  among  the  Fathers.  They  were 
men,  and  could  err  and  be  deceived.  Although  if  they  would 
now  become  alive  again,  and  would  see  their  sayings  assigned 
as  pretexts  for  the  notorious  falsehoods  which  the  adversaries 
teach  concerning  the  opus  operatum-,  they  would  interpret  them- 
selves far  differently. 

The  adversaries  also  falsely  cite  against  us  the  condemnation  96 
of  jErius,  who  they  say  was  condemned  for  the  reason  that  he 
denied  that  in  the  Mass  an  offering  is  made  for  the  living  and 
the  dead.  They  frequently  use  this  dexterous  turn,  cite  the 
ancient  heresies,  and  falsely  compare  our  cause  with  these  in  or- 
der by  this  comparison  to  crush  us.  Epiphanius  testifies  that 
iErius  held  that  prayers  for  the  dead  are  useless.  With  this 
he  finds  fault.  Neither  do  we  favor  .ZErius,  but  we  on  our  part 
are  contending  with  you  who  are  defending  a  heresy  manifestly 
conflicting  Avith  the  prophets,  apostles  and  holy  Fathers,  viz. 
that  the  Mass  justifies  ex  opere  operato,  that  it  merits  the  re- 
mission of  guilt  and  punishment  even  for  the  unjust,  to  Avhom 
it  is  applied,  if  they  do  not  present  an  obstacle.  Of  these 
pernicious  errors,  which  detract  from  the  glory  of  Christ's  pas- 
sion, and  entirely  OATerthrow  the  doctrine  concerning  the  right- 
eousness of  faith,  Ave  disapprove.  There  was  a  similar  persua-  57 
sion  ot  the  godless  in  the  LaAv,  viz.  that  they  merited  the 
07A  remission  of  sins,  not  freely  by  faith,  but  through  sacri- 
fices ex  opere  operato.  Therefore  they  increased  these 
services  and  sacrifices,  instituted  the  worship  of  Baal  in  Israel, 
and  even  sacrificed  in  the  groves  in  Judah.  Wherefore  the 
prophets  condemn  this  opinion,  and  Avage  Avar  not  only  Avith  the 
worshippers  of  Baal,  but  also  with  other  priests  avIio,  Avith  this 
godless  opinion,  made  sacrifices  ordained  by  God.  But  this 
opinion  inheres  in  the  world,  and  ahvays  will  inhere,  viz.  that 


280       THE   APOLOGY   OF  THE   AL'dSBURG   CONFESSION. 

services  and  sacrifices  are  propitiations.  Carnal  men  cannot 
endure  that  to  the  sacrifice  alone  of  Christ  the  honor  be  as- 
cribed that  it  is  a  propitiation,  because  they  do  not  understand 
the  righteousness  of  faith,  but  ascribe  equal  honor  to  the  rest  of 
the  services  and  sacrifices.  Just  as,  therefore,  among  the  godless  9? 
priests  in  Judah  a  false  opinion  concerning  sacrifices  inhered; 
just  as  in  Israel,  Baal  it  ic  services  continued,  and,  nevertheless, 
a  Church  of  God  was  there  which  disapproved  of  godless  ser- 
vices; so  Baalitic  worship  inheres  in  the  domain  of  the  Pope, 
viz.  the  abuse  of  the  Mass,  which  they  apply,  that,  by  it,  they 
may  merit  for  the  unrighteous  the  remission  of  guilt  and  pun- 
ishment. [And  yet  as  God  still  kept  his  Church,  i.  e.  some 
saints,  in  Israel  and  Judah,  so  God  still  preserved  his  Church, 
i.  e.  some  saints,  under  the  Papacy,  so  that  the  Christian  Church 
has  not  entirely  perished.]  And  it  seems  that  this  Baalitic 
worship  will  endure  as  long  as  the  reign  of  the  Pope,  until 
Christ  will  come  to  judge,  and,  by  the  glory  of  his  advent,  will 
destroy  the  reign  of  Antichrist.  Meanwhile  all  who  truly  be- 
lieve the  Gospel  [that  they  may  truly  honor  God  and  have  a 
constant  comfort  against  sins ;  for  God  has  graciously  caused 
his  Gospel  to  shine,  that  we  might  be  warned  and  saved]  ought 
to  condemn  these  wicked  services,  devised,  contrary  to  God's 
command,  in  order  to  obscure  the  glory  of  Christ  and  the 
righteousness  of  faith. 

We  have  briefly  said  these  things  of  the  Mass  in  order  that  99 
all  good  men  in  all  parts  of  the  world  may  be  able  to  under- 
stand that,  with  the  greatest  zeal,  we  maintain  the  dignity  of 
the  Mass,  and  show  its  true  use,  and  that  we  have  the  most  just 
reasons  for  dissenting  from  the  adversaries.  And  we  wish  to 
admonish  all  good  men  not  to  aid  the  adversaries  in  the  profa- 
nation of  the  Mass,  lest  they  may  burden  themselves  with 
complicity  in  the  sin  of  another.  It  is  a  great  cause,  and  a 
great  subject  not  inferior  to  the  transaction  of  the  prophet 
Elijah,  who  condemned  the  worship  of  Baal.  We  have  pre- 
sented a  case  of  such  importance  with  the  greatest  moderation, 
and  now  reply  without  casting  any  reproach.  But  if  the  ad- 
versaries will  compel  us  to  collect  all  kinds  of  abuses  of  the 
Mass,  the  case  will  not  be  treated  with  such  forbearance. 

CHAPTER  XIII. 
Article  XXVII. 

Of  Monastic  Vows. 
In  the  town  of  Eisenach   in  Thuringia  there  was,  to  our » 

Parallel  Passages. — Augsburg  Confession,  Arts,  xvi.,  xxvii;  Apology,  Ait 
ivi.;  Smalcald  Articles,  Part  iii.,  Arts,  iii.,  xiv.     Cf.  Torgau  Articles,  xv. 


Ch.  XIII.,  Art.  XXVII      MONASTIC  VOWS.  281 

knowledge,  a  monk,  John  Hilten,1  who  thirty  years  ago  was 
o-l  cast  by  his  fraternity  into  prison,  because  he  had  protested 
against  certain  most  notorious  abuses.  For  we  have  seen 
his  writings,  from  which  it  can  be  well  understood  what  the 
nature  of  his  doctrine  was.  And  those  who  knew  him  testify 
that  he  was  a  mild  old  man,  and  serious  indeed,  but  without 
moroseness.  He  predicted  many  things,  some  of  which  have  2 
thus  far  transpired,  and  others  still  seem  to  impend,  which  we 
do  not  wish  to  recite,  lest  it  may  be  inferred  that  they  are  nar- 
rated either  from  hatred  toward  one  or  from  partiality  to  an- 
other. But  finally  when,  either  on  account  of  his  age  or  the 
foulness  of  the  prison,  he  fell  into  disease,  he  sent  for  the 
guardian,  in  order  to  tell  him  of  his  sickness ;  and  when  the 
guardian,  inflamed  with  pharisaic  hatred,  had  begun  to  reprove 
the  man  harshly  on  account  of  his  kind  of  doctrine  which 
seemed  to  be  injurious  to  the  kitchen;  then,  passing  by  the 
mention  of  his  sickness,  he  said  with  a  sigh  that  he  had  borne 
these  injuries  patiently  for  Christ's  sake,  since  he  had  indeed 
neither  written  nor  taught  anything  which  could  overthrow  the 
position  of  the  monks,  but  had  only  protested  again  some  well- 
known  abuses.  "  But  another  one,"  he  said,  "  will  come  in  3 
A.  D.  1516,  who  will  destroy  you,  neither  will  you  be  able  to 
resist  him."  This  very  opinion  concerning  the  downward  ca- 
reer of  the  power  of  the  monks,  and  this  number  of  years,  his 
friends  afterwards  found  also  written  by  him  in  his  Comment- 
aries,2 which  he  had  left,  concerning  certain  passages  of  Daniel. 
But  although  the  issue  will  teach  how  much  weight  should  be  4 
given  to  this  declaration,  yet  there  are  other  signs  which 
threaten  a  change  in  the  power  of  the  monks,  that  are  no  less 
certain  than  oracles.  For  it  is  evident  how  much  hypocrisy, 
ambition,  avarice  there  is  in  the  monasteries,  how  much  igno- 
rance and  cruelty  among  all  the  unlearned,  what  vanity  in  their 
sermons  and  in  devising  continually  new  means  of  gaining 
money.  And  there  are  other  faults,  which  we  do  not  care 
about   mentioning.      Although   there   once   were   schools   for  5 

1  Luther  wrote  on  the  margin  of  his  copy :  "  I  think  that  this  man  was 
still  alive,  or  had  only  recently  died,  when  I  was  beginning  my  education 
at  Eisenach.  For  I  remember  that  my  host,  Henry  Schalden,  made  men- 
tion of  him  compassionately,  as  though  bound  in  prison.  I  was  moreovei 
fourteen  or  fifteen  years  of  age.  The  same  Henry  Schalden  was  likewise 
very  intimate  with  the  Minorites,  and  together  with  his  entire  family  was 
almost  their  captive  and  slave."  Concerning  Hilten,  see  Lcescher,  Re/or- 
mationsacta,  I.,  p.  148  sq. 

*  Commentar.  on  the  Apocalypse  and  the  text  of  Daniel,  in  so  far  as  it 
agrees  with  the  Apocalypse  or  supplies  it.     Some  quotations  are  mad* 
from  this  book  in  Mflch.  Adamj,  VUck  Tfneologorum,  p.  2  sq. 
36 


282         THE  APOLOGY  OF   THE  AUGSBURG  CONFESSION 

Christian  instruction,  now  they  have  degenerated  as  though 
from  a  golden  to  an  iron  age,  or  as  the  Platonic  cube  degene- 
rates into  bad  harmonies,  which  Plato  says  brings  destruction. 
All  the  most  wealthy  monasteries  support  only  an  idle  crowd, 
which  gluttonizes  upon  the  public  alms  of  the  Church.  Christ,  6 
however,  teaches  concerning  the  salt  that  has  lost  its  savor, 
that  it  should  be  cast  out  and  be  trodden  under  foot  (Matt. 
5  :  13).  Wherefore  the  monks  by  such  morals  are  singing 
their  own  fate  [requiem].  And  now  another  sign  is  added,  7 
because  they  are,  in  many  places,  the  instigators  of  the  death 
of  good  men.  These  murders  God  undoubtedly  will  shortly 
asTenge.  Nor  indeed  do  we  find  fault  with  all ;  for  we  are  of  8 
the  opinion  that  there  are  here  and  there  some  good  men  in  the 
monasteries,  who  judge  moderately  concerning  human  and  fac- 
titious services,  as  some  writers  call  them,  and  who  do  not  ap- 
prove of  the  cruelty  which  the  hypocrites  among  them  exercise. 
97o        But  we  are  now  discussing  the  kind  of  doctrine  which  9 

the  composers  of  the  Confutation  are  now  defending, 
and  not  the  question  whether  vows  should  be  observed.  For 
we  hold  that  lawful  vows  ought  to  be  observed ;  but  whether 
these  services  merit  the  remission  of  sins  and  justification ; 
whether  they  are  satisfactions  for  sins ;  whether  they  are  equal 
to  baptism ;  whether  they  are  the  observance  of  precepts  and 
counsels ;  whether  they  are  evangelical  perfection ;  whether 
they  have  the  merits  of  supererogation ;  whether  these  merits 
when  applied  on  behalf  of  others  save  them ;  whether  vows 
made  with  these  opinions  are  lawful ;  whether  vows  are  lawful 
that  are  undertaken  under  the  pretext  of  religion,  merely  for 
the  sake  of  appetite  and  idleness ;  whether  those  are  truly  vows 
that  have  been  extorted  either  from  the  unwilling,  or  from 
those  who  on  account  of  age  were  not  able  to  judge  concerning 
the  kind  of  life,  whom  parents  or  friends  thrust  into  the  mon- 
asteries, that  they  might  be  supported  at  the  public  expense 
without  the  loss  of  private  patrimony ;  whether  vows  are  law- 
ful that  openly  tend  to  an  evil  issue,  either  because  on  account 
of  weakness  they  are  not  observed,  or  because  those  who  are  in 
these  fraternities  are  compelled  to  approve  and  aid  the  abuses 
of  the  Mass,  the  godless  worship  of  saints,  and  the  counsels  to 
rage  against  good  men  concerning  such  questions  as  these  we 
are  treating.  And  although  we  have  said  very  many  things  in  10 
the  Confession  concerning  such  vows  as  even  the  canons  of  the 
popes  condemn,  nevertheless  the  adversaries  command  that  all 
things  wThich  we  have  produced  be  rejected.  For  they  have 
used  these  words. 

And  it  is  worth  while  to  hear  how  they  pervert  our  reasons, 
and  what  they  adduce  to  establish  their  own  cause.  Accord- 
ingly we  will  briefly  run  over  a  few  of  our  arguments,  and,  in 


Ch.  XIII.,  Art.  XXVII.    MONASTIC  VOWS.  283 

passing,  explain  away  the  sophistry  of  the  adversaries  in  refer- 
ence to  them.  Since,  however,  this  entire  case  has  been  care- 
fully and  fully  treated  by  Luther  in  the  book  to  which  he 
gave  the  title  De  Votis  Monasticis,  we  wish  here  to  consider 
that  book  as  repeated. 

First,  it  is  very  certain  that  a  vow  is  not  lawful,  by  which  he  n 
who  vows  thinks  that  he  merits  the  remission  of  sins  before 
97«  God,  or  makes  satisfaction  before  God  for  sins.  For  this 
opinion  is  a  manifest  insult  to  the  Gospel,  which  teaches 
that  the  remission  of  sins  is  freely  granted  us  for  Christ's  sake, 
as  has  been  said  above  at  some  length.  Therefore  we  have  cor- 
rectly quoted  the  declaration  of  Paul  to  the  Galatians  (Gal.  5:4): 
"  Christ  is  become  of  no  effect  unto  you,  whosoever  of  you  are 
justified  by  the  Law ;  ye  are  fallen  from  grace."  Those  who 
seek  the  remission  of  sins,  not  by  faith  in  Christ,  but  by  mo- 
nastic works,  detract  from  the  honor  of  Christ,  and  crucify 
Christ  afresh.  But  hear,  hear  how  the  composers  of  the  Con- 
futation escape  in  this  place!  They  explain  this  passage  of  12 
Paul  only  concerning  the  Law  of  Moses,  and  they  add  that  the 
monks  observe  all  things  for  Christ's  sake,  and  endeavor  to  live 
the  nearer  the  Gospel  in  order  to  merit  eternal  life.  And  they 
add  a  horrible  peroration  in  these  words :  "  Wherefore  those 
things  are  wicked  that  are  here  alleged  against  monasticism." 
O  Christ,  how  long  wilt  thou  bear  these  reproaches  with  which  13 
our  enemies  treat  thy  Gospel  ?  We  have  said  in  the  Confession1 
that  the  remission  of  sins  is  received  freely  for  Christ's  sake 
through  faith.  If  this  is  not  the  very  voice  of  the  Gospel,  if 
it  is  not  the  judgment  of  the  eternal  Father,  which  thou  who 
art  in  the  bosom  of  the  Father  hast  revealed  to  the  world,  we 
are  justly  blamed.  But  thy  death  is  a  witness,  thy  resurrec- 
tion is  a  witness,  the  Holy  Ghost  is  a  witness,  thy  entire  Church 
is  a  witness,  that  it  is  truly  the  judgment  of  the  Gospel  that 
we  obtain  remission  of  sins,  not  on  account  of  our  merits,  but 
on  account  of  thee,  through  faith. 

When  Paul  denies  that,  by  the  Law  of  Moses,  men  merit  1 4 
the  remission  of  sins,  much  more  does  he  withdraw  this  praise 
from  human  traditions;  and  this  (Col.  2:16)  clearly  testifies. 
If  the  Law  of  Moses,  which  was  divinely  revealed,  did  not 
merit  the  remission  of  sins,  how  much  less  do  these  silly  ob- 
servances [monasticism,  rosaries,  etc.],  differing  from  the  civil 
custom  of  life,  merit  the  remission  of  sins! 

The  adversaries  feign  that  Paul  abolishes  the  Law  of  Moses,  15 
and  that  Christ  succeeds  in  such  a  way  that  he  does  not  freely 
grant  the  remission  of  sins,  but  on  account  of  the  works  of 
other  laws,  if  any  are  now  devised.     By  this  godless  and  fa- 

1  Augsburg  Confession,  iv.,  vi.,  xii. 


284       THE   APOLOGY   OF  THE  AUGSBURG  CONFESSION. 

97.    natical  imagination,  they  bury  the  benefit  of  Christ.    Then  16 

they  feign  that  among  those  who  observe  this  Law  of 
Christ,  the  monks  observe  it  more  rigidly  than  others,  on  ac- 
count of  the  hypocrisy  of  poverty,  obedience  and  chastity,  since 
indeed  all  things  are  full  of  dissembling.  In  the  greatest 
abundance  of  all  things  they  boast  of  poverty.  Although  no 
(lass  of  men  has  greater  license  than  the  monks,  they  boast  of 
obedience.  Of  celibacy  we  do  not  like  to  speak;  how  pure 
this  is  in  most  of  those  who  desire  to  be  continent,  Gerson 
indicates.     And  how  many  of  them  desire  to  be  continent? 

Of  course,  by  this  dissimulation,  the  monks  live  more  strictly  17 
in  accordance  with  the  Gospel !  Christ  has  not  succeeded 
Moses  in  such  a  way  as  on  account  of  our  works  to  remit  sins, 
but  so  as  to  set  his  own  merits  and  his  own  propitiation  on  our 
behalf  over  against  God's  wrath,  that  we  may  be  freely  for- 
given. He  who,  indeed,  in  addition  to  Christ's  propitiation, 
opposes  his  own  merits  to  God's  wrath,  and  on  account  of  his 
own  merits  endeavors  to  obtain  the  remission  of  sins,  whether 
he  present  the  works  of  the  Mosaic  Law,  or  of  the  Decalogue, 
or  of  the  rule  of  Benedict,  or  of  the  rule  of  Augustine,  or  of 
other  rules,  annuls  the  promise  of  Christ,  has  cast  away  Christ, 
and  has  fallen  from  grace.     This  is  the  belief  of  Paul. 

But,  behold,  most  clement  Emperor  Charles,  behold,  ye  18 
princes,  behold,  all  ye  ranks,  how  great  is  the  impudence  of  the 
adversaries !  Although  we  have  cited  the  declaration  of  Paul 
to  this  effect,  they  have  written :  "  Wicked  are  those  things  that 
are  here  cited  against  monasticism."  But  what  is  more  certain  19 
than  that  men  obtain  the  remission  of  sins  by  faith  for  Christ's 
sake?  And  these  wretches  dare  to  call  this  a  wicked  opinion  ! 
We  do  not  at  all  doubt  that  if  you  had  been  admonished  of 
this  passage,  you  would  have  taken  care  that  such  blasphemy 
be  removed  from  the  Confutation. 

But  since  above  it  has  been  fully  shown  that  the  opinion  is  20 
wicked,  that  we  obtain  the  remission  of  sins  on  account  of  our 
works,  we  will  be  briefer  on  this  topic.  For  the  prudent  reader 
will  easily  be  able  to  reason  thence  that  we  do  not  merit  the 
97r  remission  of  sins  by  monastic  works.  Therefore  this  blas- 
phemy also  is  in  no  way  to  be  endured  which  is  read  in 
Thomas,  that  "the  monastic  profession  is  equal  to  baptism."1 
It  is  madness  to  make  human  tradition,  which  has  neither  God'o 
command  nor  promise,  equal  to  the  ordinance  of  Christ,  which 
has  both  the  command  and  promise  of  God,  which  contains  the 
covenant  of  grace  and  of  eternal  life. 

Secondly.  Obedience,  poverty  and  celibacy,  if  nevertheless  the  21 
latter  be  not  impure,  are,  as  exercises,  adiaphora.     And,  for  this 

1  Cf.  S'nalcald  Articles,  Art.  xiv.,  p.  335. 


Ch.  XIII.,  Art.  XXVII.    MONASTIC  VOWS.  28/i 

reason,  the  saints  can  use  these  without  impiety,  just  as  Bernard, 
Franciscus  and  other  holy  men  used  them.  And  they  used 
them  on  account  of  bodily  advantage,  that  they  might  have 
more  leisure  to  teach  and  to  perform  other  godly  offices,  and 
not  that  the  works  themselves  are,  by  themselves,  works  that 
justify  or  merit  eternal  life.  Finally,  they  belong  to  the  class 
of  which  Paul  says  (1  Tim.  4:8):  "  Bodily  exercise  profiteth 
little."  And  it  is  credible  that  in  some  places  there  are  also  2 
at  present  good  men,  who  exercise  the  ministry  of  the  Word, 
who  use  these  observances  without  wicked  opinions  [without 
hypocrisy  and  with  the  understanding  that  they  do  not  regard 
ilieir  monasticism  as  holiness].  But  to  hold  that  these  observ- 23 
ances  are  services,  on  account  of  which  they  are  accounted  just 
before  God,  and  through  which  they  merit  eternal  life,  conflicts 
with  the  Gospel  concerning  the  righteousness  of  faith,  which 
teaches  that  for  Christ's  sake  righteousness  and  eternal  life  are 
granted  us.  It  conflicts  also  with  the  saying  of  Christ  (Matt. 
15:9):  "In  vain  do  they  worship  me,  teaching  for  doctrines 
the  commandments  of  men."  It  conflicts  also  with  this  state- 
ment (Rom.  14  :  23) :  "  Whatsoever  is  not  of  faith,  is  sin." 
But  how  can  they  affirm  that  they  are  services  which  God  ap- 
proves as  righteousness  before  him,  when  they  have  no  testi- 
mony of  God's  Word? 

But  look  at  the  impudence  of  the  adversaries !  They  not  24 
only  teach  that  these  observances  are  justifying  services,  but 
they  add  that  these  services  are  more  perfect,  i.  e.  meriting 
more  the  remission  of  sins  and  justification,  than  do  other 
kinds  of  life  [that  they  are  states  of  perfection,  i.  e.  holier  and 
higher  states  than  the  rest,  such  as  marriage,  rulership].  And 
here  many  false  and  pernicious  opinions  concur.  They  imag- 
ine that  they  observe  precepts  and  counsels.  Afterwards  liberal 
men,  when  they  dream  that  they  have  the  merits  of  superero- 
gation, sell  these  to  others.  All  these  things  are  full  of  phar-2 
n~n  isaic  vanity.  For  it  is  the  height  of  impiety  to  hold  that 
they  satisfy  the  Decalogue  in  such  a  way  that  merits  re- 
main, while  such  precepts  as  these  are  accusing  all  the  saints : 
"Thou  shalt  love  the  Lord  thy  God  with  all  thine  heart" 
(Deut,  6  :  5).  Likewise :  " Thou  shalt  not  covet"  (Rom.  7  :  7). 
[For  as  the  First  Commandment  of  God  ("  Thou  shalt  love  the 
I/3rd  thy  God  with  all  thy  heart  and  with  all  thy  soul  and  with 
all  thy  mind  ")  is  higher  than  a  man  upon  earth  can  compre- 
hend, as  it  is  the  highest  theology,  from  which  all  the  prophets 
and  all  the  apostles  have  drawn  as  from  a  spring  their  best  and 
highest  doctrines;  yea,  as  it  is  such  an  exalted  commandment, 
according  to  which  alone  all  divine  service,  all  honor  to  God, 
every  offering,  all  thanksgiving  in  heaven  and  upon  earth, 
must  be  regulated  and  judged,  so  that  all  divine  service,  high 


286        THE  APOLOGY  OF  THE  AUGSBURG   CONFESSION. 

and  precious  and  holy  though  it  appear,  if  it  be  not  in  accord- 
ance with  this  commandment  is  nothing  but  husks  and  shells 
without  a  kernel,  yea  nothing  but  filth  and  abomination  before 
God ;  which,  exalted  commandment  no  saint  whatever  has  per- 
fectly fulfilled,  so  that  even  Noah  and  Abraham,  David,  Peter 
and  Paul  acknowledged  themselves  imperfect  and  sinners :  it 
is  an  unheard-of,  pharisaic,  yea  an  actually  diabolical  pride, 
for  a  sordid  barefooted  monk  or  any  similar  godless  hypocrite 
to  say,  yea  preach  and  teach,  that  he  has  observed  and  fulfilled 
the  holy  high  commandment  so  perfectly,  and,  according  to  the 
demands  and  will  of  God,  has  done  so  many  good  works,  that 
merit  even  superabounds  to  him.  Yea,  dear  hypocrites,  if  the 
holy  Ten  Commandments,  and  the  exalted  First  Commandment 
of  God  were  fulfilled  just  as  the  bread  and  remnants  are  put 
into  the  sack  !  They  are  shameless  hypocrites  with  whom  the 
world  is  plagued  in  this  last  time.]  The  prophet  says  (Ps.  116  : 
11):  "All  men  are  liars,"  i.  e.  not  thinking  aright  concerning 
God,  not  fearing  God  sufficiently,  not  believing  him  sufficiently. 
Wherefore  the  monks  falsely  boast  that  in  the  observance  of  a 
monastic  life  the  commandments  are  fulfilled,  and  more  is  done 
than  what  is  commanded  [that  their  good  works  and  several 
hundredweights  of  superfluous,  superabundant  holiness  remain 
in  store  for  them]. 

Again,  this  also  is  false,  viz.  that  monastic  observances  are  2r 
works  of  the  counsels  of  the  Gospel.  For  the  Gospel  does  not 
advise  concerning  distinctions  of  clothing  and  meats  and  the 
renunciation  of  property.  These  are  human  traditions,  con- 
cerning all  of  which  it  has  been  said  (1  Cor.  8:8):  "  Meat 
commendeth  us  not  to  God."  Wherefore  they  are  neither  jus- 
tifying services  nor  perfection ;  yea  when  they  are  presented 
covered  with  these  titles,  they  are  mere  doctrines  of  de- 
mons. 

Virginity  is  recommended,  but  to  those  who  have  the  gift,  as  27 
has  been  said  above.1  It  is,  however,  a  most  pernicious  error 
to  hold  that  evangelical  perfection  lies  in  human  traditions. 
For  thus  the  monks  even  of  the  Mohammedans  would  be  able 
to  boast  that  they  have  evangelical  perfection.  Neither  does 
it  lie  in  the  observance  of  other  things  which  are  called  adia- 
phora,  but  because  the  kingdom  of  God  is  righteousness  and 
life  in  hearts  (Rom.  14  :  17),  perfection  is  growth  in  the  fear 
of  God,  and  in  confidence  in  the  mercy  promised  in  Christ, 
and  in  devotion  to  one's  calling ;  just  as  Paul  also  describes 
o77  perfection  (2  Cor.  3  :  18):  "We  are  changed  from  glory 
to  glory,  even  as  by  the  Spirit  of  the  Lord."  He  does  not 
say:  Ws  are  continually  receiving  another  hood,  or  other  san~ 

1  Apology,  Art.  xxiii.,  19,  p.  239 


Oh.  XIII.,  Art.  XXVII.    MONASTIC  VOWS.  287 

dais,  or  other  girdles.  It  is  deplorable  that,  in  the  Church, 
such  pharisaic,  yea  Mohammedan,  expressions  should  be  read 
and  heard,  as  that  the  perfection  of  the  Gospel,  of  the  king- 
dom of  Christ,  which  is  eternal  life,  should  be  placed  in  these 
foolish  observances  of  vestments  and  of  similar  trifles. 

Now  hear  our  Areopagites,  as  to  what  an  unworthy  declara-  28 
tion  they  have  recorded  in  the  Confutation.  Thus  they  say : 
u  It  has  been  expressly  declared  in  the  Holy  Scriptures  that 
the  monastic  life,  if  maintained  by  a  due  observance,  which  by 
the  grace  of  God  any  monks  can  maintain,  merits  eternal  life ; 
and  indeed  Christ  has  promised  this  as  much  more  abundant  to 
those  who  have  left  home  or  brothers,"  etc.  (Matt.  19  :  29). 
These  are  the  words  of  the  adversaries,  in  which  it  is  first  said  29 
most  impudently  that  it  is  expressed  in  the  Holy  Scriptures 
that  a  monastic  life  merits  eternal  life.  For  where  do  the  Holy 
Scriptures  speak  of  a  monastic  life  ?  Thus  the  adversaries  plead 
their  case,  thus  men  of  no  account  quote  the  Scriptures.  Al- 
though no  one  is  ignorant  that  the  monastic  life  has  recently 
been  devised,  nevertheless  they  cite  the  authority  of  Scripture, 
and  say  too  that  this  their  decree  has  been  expressly  declared  in 
the  Scriptures. 

Besides,  they  dishonor  Christ  when  they  say  that,  by  monas-  30 
ticism,  men  merit  eternal  life.  God  has  ascribed  not  even  to 
his  Law  the  honor  that  it  should  merit  eternal  life,  as  he  clearly 
says  in  Ezek.  20  :  25 :  "I  gave  them  also  statutes  that  were 
not  good,  and  judgments  whereby  they  should  not  live."  In  31 
the  first  place,  it  is  certain  that  a  monastic  life  does  not  merit 
the  remission  of  sins,  but  we  obtain  this  by  faith  freely,  as  has 
above  been  said.  Secondly,  for  Christ's  sake,  through  mercy,  32 
eternal  life  is  granted  to  those  who  by  faith  receive  remission, 
and  do  not  set  their  own  merits  over  against  God's  judgment, 
as  Bernard  also  says  with  very  great  force  •}  "  It  is  necessary 
first  of  all  to  believe  that  you  cannot  have  the  remission  of 
sins,  unless  by  God's  indulgence.  Secondly,  that  you  can 
have  no  good  work  whatever,  unless  he  have  given  also  this. 
o7o  Lastly,  that  you  can  merit  eternal  life  by  no  works,  unless 
this  also  be  given  freely."  The  rest  that  follows  to  rhe 
same  effect  we  have  above  recited.  Moreover,  Bernard  adds  at 
the  end  :  "  Let  no  one  deceive  himself,  because  if  he  will  reflect 
well,  he  will  undoubtedly  find  that  with  ten  thousand  he  can- 
not meet  Him  [namely,  God]  who  cometh  against  him  with 
twenty  thousand."  Since,  however,  we  do  not  merit  the  remis-  33 
sion  of  sins  or  eternal  life  by  the  works  of  the  divine  Law,  but 
it  is  necessary  to  seek  the  mercy  promised  in  Christ;  much  less 
is  this  hom>r  of  meriting  the  remission  of  sins  or  eternal  life 

1  Apology,  Art.  xii.,  \  73,  p.  179. 


288      THE  APOLOGY  OF  THE  AUGSBUBG   CONFESSION. 

to  be  ascribed  to  monastic  observances,  since  they  are  mere  hu- 
man traditions. 

Tims  *hose  who  teach  that  the  monastic  life  merits  the  re-  34 
mission  of  sins  or  eternal  life,  and  transfer  the  confidence  due 
Christ  to  these  foolish  observances,  altogether  suppress  the 
Gospel  concerning  the  free  remission  of  sins  and  the  promised 
mercy  in  Christ  that  is  to  be  apprehended.  Instead  of  Christ 
they  worship  their  own  hoods  and  their  own  sordidness.  But 
since  even  they  need  mercy,  they  act  wickedly  in  fabricating 
works  of  supererogation,  and  selling  them  [the  superfluous 
part  in  heaven]  to  others. 

We  speak  the  more  briefly  concerning  these  subjects,  because  35 
fiom  those  things  which  we  have  said  above  concerning  justifi- 
cation, concerning  repentance,  concerning  human  traditions,  it 
is  sufficiently  evident  that  monastic  vows  are  not  a  price  on 
aocount  of  which  the  remission  of  sins  and  life  eternal  are 
gt  anted.  And  since  Christ  calls  traditions  useless  services,1 
tiny  are  in  no  way  evangelical  perfection. 

But  the  adversaries  cunningly  wish  to  modify,  the  common  3^ 
opinion  concerning  perfection.  They  say  that  a  monastic  life 
is  lot  perfection,  but  that  it  is  a  state  in  which  to  acquire  per- 
fection. It  is  well  said,  and  we  remember  that  this  correction 
is  ft  und  in  Gerson.  For  it  is  apparent  that  prudent  men,  of- 
fend sd  by  these  immoderate  praises  of  monastic  life,  since  they 
did  not  venture  to  remove  entirely  from  it  the  praise  of  per- 
fection, have  added  the  correction  that  it  is  a  state  in  which  to 
acquire  perfection.  If  we  follow  this,  monasticism  will  be  no  37 
27Q  riore  a  state  of  perfection  than  the  life  of  a  farmer  or 
mechanic.  For  these  are  also  states  in  which  to  acquire 
perfection.  For  all  men,  in  every  vocation,  ought  to  seek  per- 
fection, that  is,  to  grow  in  the  fear  of  God,  in  faith,  in  love  to- 
wards one's  neighbor,  and  similar  spiritual  virtues. 

In  the  histories  of  the  hermits  there  are  examples  of  Anthony  3* 
and  of  others  which  make  the  various  spheres  of  life  equal. 
It  is  written  that  when  Anthony  asked  God  to  show  him  what 
progress  he  was  making  in  this  kind  of  life,  a  certain  shoe- 
maker in  the  city  of  Alexandria  was  indicated  to  him  in  a 
dream,  to  whom  he  should  be  compared.  The  next  day  An- 
thony came  into  the  city,  and  went  to  the  shoemaker  in  order  to 
ascertain  his  exercises  and  gifts,  and,  having  conversed  with 
the  man,  heard  nothing  except  that  early  in  the  morning  he 
prayed  in  a  few  wTords  for  the  entire  state,  and  then  attended  to 
his  trade.  Here  Anthony  learned  that  justification  is  not  to 
be  ascribed  to  the  kind  of  life  which  he  had  entered  [what 
God  hid  meant  by  the  revelation;  for  we  are  justified  before 

1  Matt.  15 :  9. 


Ch.  XIII.,  Art.  XXVII.    MONASTIC  VOWS.  289 

God  not  through  this  or  that  life,  but  alone  through  faith  in 
Christ]. 

But  although  the  adversaries  now  moderate  their  praises  39 
concerning  perfection,  yet  they  actually  think  otherwise.  For 
they  sell  merits,  and  apply  them  on  behalf  of  others,  under 
the  pretext  that  they  are  observing  precepts  and  counsels,  on 
account  of  which  they  actually  hold  that  they  have  superfluous 
merits.  But  what  is  it  to  arrogate  to  one's  self  perfection,  if 
this  be  not?  Again  it  has  been  laid  down  in  the  Confutation 
that  the  monks  endeavor  to  live  more  nearly  in  accordance  with 
the  Gospel.  Therefore  it  ascribes  perfection  to  human  tradi- 
tions if  they  are  living  more  nearly  in  accordance  with  the 
Gospel  by  not  having  property,  being  unmarried,  and  obeying 
the  rule  in  clothing,  meats  and  like  trifles. 

Again  the  Confutation  says  that  the  monks  merit  eternal  life  4c 
the  more  abundantly,  and  quotes  Scripture  (Matt.  19:29): 
"  Every  one  that  hath  forsaken  houses,"  etc.,  viz.  that  this 
claims  perfection  also  for  factitious  religious  rites.  But  this 
passage  of  Scripture  in  no  way  favors  monastic  life.  For 
?™  Christ  does  not  mean  that  to  forsake  parents,  wife,  breth- 
ren, is  a  work  that  must  be  done  because  it  merits  the 
remission  of  sins  and  eternal  life.  Yea  such  a  forsaking  is 
cursed.  For  if  any  one  forsake  parents  or  wife,  in  order  by 
this  very  work  to  merit  the  remission  of  sins  or  eternal  lifo, 
this  is  done  with  dishonor  to  Christ. 

There  is,  moreover,  a  twofold  forsaking.  One  occurs  with- 4 
out  a  call,  without  God's  command  ;  this  Christ  does  not  ap- 
prove (Matt.  15  :  9).  For  the  works  chosen  by  us  are  useless 
services.  But  it  appears  the  more  clearly  that  Christ  does  not 
approve  this  flight  from  the  fact  that  he  speaks  of  forsaking 
wife  and  children.  We  know,  however,  that  God's  command- 
ment forbids  the  forsaking  of  wife  and  children.  The  forsak- 
ing which  occurs  by  God's  command  is  of  a  different  kind, 
viz.  when  power  or  tyranny  compels  us  either  to  depart  or  to 
deny  the  Gospel.  Here  we  have  the  command  that  we  should 
the  rather  bear  injury,  that  we  should  rather  suffer  not  only 
wealth,  wife  and  children,  but  even  life,  to  be  taken  from  us. 
This  forsaking  Christ  approves,  and  accordingly  he  adds:  "For 
the  Gospel's  sake"  (Mark  10  :  29),  in  order  to  signify  that  he 
is  speaking  not  of  those  who  do  injury  to  wife  and  children, 
but  who  bear  injury  on  account  of  the  confession  of  the  Gospel. 
For  the  Gospel's  sake  we  ought  even  to  forsake  our  body.  42 
Here  it  would  be  ridiculous  to  hold  that  it  would  be  a  service 
to  God  to  kill  one's  self,  and  without  God's  command  to  leave 
the  body.  So  too  it  is  ridiculous  to  hold  that  it  is  a  service  to 
God  without  God's  command  to  forsake  possessions,  friends, 
wife,  children. 
37 


290        THE  APOLOGY   OF  THE   AUGSBURG   CONFESSION. 

Therefore  it  is  evident  that  they  wickedly  distort  Christ's  43 
word  to  a  monastic  life.  Unless  perhaps  the  declaration  that 
they  "  receive  a  hundred-fold  in  this  life  "  be  in  place  here. 
For  very  many  become  monks  not  on  account  of  the  Gospel, 
but  on  account  of  sumptuous  living  and  idleness,  who  find  the 
most  ample  riches  instead  of  slender  patri monies.  But  as  the 44 
entire  subject  of  monasticism  is  full  of  shams,  so,  by  a  false 
pretext,  they  quote  testimonies  of  Scripture,  and  as  a  conse- 
]iience  they  sin  doubly,  i.  e.  they  deceive  men,  and  that  too 

uder  the  pretext  of  the  divine  name, 
noi        Another   passage   is    also   cited    concerning   perfection  45 

(Matt.  19 :  21) :  "  If  thou  wilt  be  perfect,  go  and  sell  that 
thou  hast,  and  give  to  the  poor,  and  come  and  follow  me."  * 
This  passage  has  exercised  many,  who  have  imagined  that  it  is 
perfection  to  cast  away  possessions  and  the  control  of  property. 
Let  us  allow  the  philosophers  to  extol  Aristippus,  who  cast  a 46 
great  weight  of  gold  into  the  sea.  [Cynics  like  Diogenes,  who 
would  have  no  house,  but  lay  in  a  tub,  may  commend  such 
heathenish  holiness.]  Such  examples  pertain  in  no  way  to 
Christian  perfection.  [Christian  holiness  consists  in  much 
higher  matters  than  such  hypocrisy.]  The  division,  control 
and  possession  of  property  are  civil  ordinances,  approved  by 
God's  Word  in  the  commandment  (Ex.  20  :  15) :  "  Thou  shalt 
not  steal."  The  abandonment  of  property  has  no  command  or 
advice  in  the  Scriptures.2  For  evangelical  poverty  does  not 
consist  in  the  abandonment  of  property,  but  not  to  be  avari- 
cious, not  to  trust  in  wealth,  just  as  David  was  poor  in  a  most 
wealthy  kingdom. 

Wherefore  since  the  abandonment  of  property  is  merely  a  47 
human  tradition,  it  is  a  useless  service.  Excessive  also  are  the 
praises  in  the  Extravagant?  which  says  that  the  abdication 
of  the  ownership  of  all  things  for  God's  sake  is  meritorious 
and  holy  and  a  way  of  perfection.  And  it  is  very  dangerous  to 
>xtol  with  such  excessive  praises  a  matter  conflicting  with  polit- 
cal  order.     [When  inexperienced  people  hear  such  comraenda- 

ions,  they  conclude  that  it  is  unchristian  to  hold  property ; 
whence  then  many  errors  and  seditions  follow ;  through  such 
commendations  Miinzer  was  deceived,  and  thereby  many  Ana- 
baptists were  led  astray.]     But  Christ  here  speaks  of  perfec-  48 

1  Luther  wrote  on  the  margin  of  his  copy  of  the  Apology :  " '  Go,  sell  all 
things,'  but  for  the  same  reason  for  which  they  should  be  forsaken,  i.  t, 
for  Christ's  sake,  not  by  one's  own  choice." 

'  Luther  on  margin  :  "  The  poor  in  spirit  are  called  blessed  for  the  sam* 
reason  as  above." 

•  Extravag.  of  John  XXII.,  tit.,  xiv.,  cap.  5,  where  these  words  of  Pop* 
Nicholas  III.  are  quoted  from  Lib.  vi.,  Decretal  1.  v.,  t.  xii.,  c.  3. 


Ch.  XIII.,  Art.  XXVII.     MONASTIC  VOWS.  291 

Hon.  Yea  they  do  violence  to  the  text  who  quote  it  mutilatod. 
Perfection  is  in  that  which  Christ  adds:  "Follow  me."1  The 49 
example  of  obedience  in  one's  calling  has  been  presented.  And 
as  callings  are  unlike  [one  is  called  to  rulership,  a  second  to  be 
father  of  a  family,  a  third  to  be  a  preacher] ;  so  this  calling 
does  not  belong  to  all,2  but  pertains  properly  to  that  person 
with  whom  Christ  there  speaks,  just  as  the  call  of  David  to  the 
kingdom,  and  of  Abraham  to  slay  his  son,  are  not  to  be  imi- 
tated by  us.  Callings  are  personal,3  just  as  matters  of  business 
themselves  vary  with  times  and  persons ;  but  the  example  of 
obedience  is  general.  Perfection  would  have  belonged  to  that  50 
young  man  if  he  had  believed  and  obeyed  this  vocation.  Thus 
perfection  with  us  is  that  every  one  with  true  faith  should  obey 
his  own  calling.  [Not  that  I  should  undertake  a  strange  call- 
ing for  which  I  have  not  the  commission  or  command  of  God.] 

Thirdly.  In  monastic  vows  chastity  is  promised.  We  have  51 
said  above,  however,  concerning  the  marriage  of  priests,  that 
the  law  of  nature  in  men  cannot  be  removed  by  vows  or  en- 
actments.4 And  as  all  do  not  have  the  gift  of  continence, 
many  because  of  weakness  are  unsuccessfully  continent.  Neith- 
009  er  indeed  can  any  vows  or  any  enactments  abolish  the  com- 
^  mand  of  the  Holy  Ghost  (1  Cor.  7:2):  "  To  avoid  forni- 
cation, let  every  man  have  his  own  wife."  Wherefore  this 
vow  is  not  lawful  in  those  who  do  not  have  the  gift  of  conti- 
nence, but  who  are  polluted  on  account  of  weakness.  Con-  52 
cerning  this  entire  topic  enough  has  been  said  above,  in  regard 
to  which  indeed  it  is  wonderful,  since  the  dangers  and  scandals 
are  occurring  before  the  eyes,  that  the  adversaries  still  defend 
their  traditions  contrary  to  the  manifest  command  of  God. 
Neither  does  the  voice  of  Christ  move  them,  who  chides  the 
Pharisees  (Matt.  23  :  13  sq.),  who  made  traditions  contrary  to 
God's  command. 

Fourthly.  Those  who  live  in  monasteries  are  released  from  53 
their  vows  by  such  godless  ceremonies,5  as  of  the  Mass  applied 
on  behalf  of  the  dead  for  the  sake  of  gain ;  the  worship  of 
saints,  in  which  the  fault  is  twofold,  both  that  the  saints  are 
put  in  Christ's  place  and  that  they  are  wickedly  worshipped, 
just  as  the  Dominicans  invented  the  rosary  of  the  Blessed 


1  Luther  adds :  "  I.  e.  Suffer  with  me." 

1  Luther  on  margin  :  "  Yea,  it  does  not  belong  to  all ,  because  on  ac- 
count of  Christ,  it  is  public." 

8  Luther  on  margin  :  "  No." 

4  Cf.  Apology  xxiii.,  §  7  sq.,  p.  237. 

*  I.  e.  The  fact  that  these  godless  services  are  maintained  releases  all 
godly  men  from  the  obligations  they  may  have  formerly  made  to  devote 
themselves  to  a  monastic  life.     Cf.  last  sentence,  §58. 


292       THE  APOLOGY  OF  THE  AUGSBURG   CONFESSION. 

Virgin,  which  is  mere  idle  talk,  not  less  foolish  than  it  is 
wicked,  and  nourishes  the  most  vain  presumption.  Then,  too, 
these  very  impieties  are  applied  only  for  the  sake  of  gain. 
Likewise,  they  neither  hear  nor  teach  the  Gospel  concerning  54 
the  free  remission  of  sins  for  Christ's  sake,  concerning  the 
righteousness  of  faith,  concerning  true  repentance,  concerning 
works  which  have  God's  command.  But  they  are  occupied 
either  in  philosophic  discussions  or  in  the  handing  down  of 
ceremonies  that  obscure  Christ. 

We  will  not  here  speak  of  the  entire  service  of  ceremonies,  55 
of  the  lessons,  singing  and  similar  things  which  could  be  toler- 
ated if  they  would  be  regarded  as  exercises,  after  the  manner 
of  lessons  in  the  schools  [and  preaching],  whose  design  is  to 
teach  the  hearers,  and,  while  teaching,  to  move  some  to  fear  or 
faith.  But  now  they  feign  that  these  ceremonies  are  services 
of  God,  which  merit  the  remission  of  sins  for  themselves  and 
for  others.  For  on  this  account  they  increase  these  ceremonies. 
But  if  they  would  undertake  them  in  order  to  teach  and  exhort 
the  hearers,  brief  and  select  lessons  would  be  of  more  profit 
than  these  infinite  babblings.  Thus  the  entire  monastic  life  is  56 
full  of  hypocrisy  and  false  opinions  [against  the  first  and  second 
commandments,  against  Christ].  To  all  these  this  danger  also 
is  added,  that  those  who  are  in  these  fraternities  are  com- 
pelled to  assent  to  those  persecuting  the  truth.  There  are, 
therefore,  many  important  and  forcible  reasons  which  free 
good  men  from  the  obligation  to  this  kind  of  life. 
000        Lastly,  the  canons  themselves  release  many,  who  either  57 

without  judgment  [before  they  have  attained  a  proper  age] 
have  made  vows  when  enticed  by  the  arts  of  the  monks,  or 
have  made  vows  under  compulsion  by  friends.  Such  vows  not 
even  the  canons  declare  to  be  vows.  From  all  these  considera- 
tions it  is  apparent  that  there  are  very  many  reasons  which 
teach  that  monastic  vows  such  as  have  hitherto  been  made  are 
not  vows ;  and  for  this  reason  a  sphere  of  life  full  of  hypoc- 
risy and  false  opinions  can  be  safely  deserted. 

Here  they  present  an  objection  derived  from  the  Law  con-  ^ 
cerning  the  Nazarite  (Num.  6  :  2  sq.).  But  the  Nazarites  did 
not  take  upon  themselves  their  vows,  with  the  opinions  which, 
we  have  hitherto  said,  we  censure  in  the  vows  of  the  monks. 
The  rite  of  the  Nazarites  was  an  exercise  [a  bodily  exercise 
with  fasting  and  certain  kinds  of  food]  or  declaration  of 
faith  before  men,  and  did  not  merit  the  remission  of  sins 
before  God,  did  not  justify  before  God.  [For  they  sought 
this  elsewhere,  viz.  in  the  promise  of  the  blessed  Setxl.]  Again, 
just  as  circumcision  or  the  slaying  of  victims  would  not  be  a 
Bervice  of  God  now,  so  the  rite  of  the  Nazarites  ought  not  to 
be  presented  now  as  a  service,  but  it  ought  to  be  judged  simply 


Ch.  XI1L,  Art.  XXVII.     MONASTIC  VDWS.  293 

as  an  adiaphoron.  It  is  not  right  to  compare  monasticism,  de- 
vised, without  God's  Word,  as  a  service  which  should  merit 
the  remission  of  sins  and  justification,  with  the  rite  of  the 
Nazarites,  which  had  God's  Word,  and  was  not  delivered  for 
the  purpose  of  meriting  the  remission  of  sins,1  but  to  be  an 
outward  exercise,  just  as  other  ceremonies  of  the  Law.  The 
same  can  be  said  concerning  other  ceremonies  prescribed  in  the 
Law. 

The  Rechabites2  also  are  cited,  who  did  not  have  any  posses-  59 
sions,  and  did  not  drink  wine,  as  Jeremiah  writes  (ch.  35 :  6 
sq.).3  Yea  truly,  the  example  of  the  Rechabites  accords  beau- 
tifully with  our  monks,  whose  monasteries  excel  the  palaces 
of  kings,  and  who  live  most  sumptuously!  And  the  Rechab- 
ites, in  their  poverty  of  all  things,  were  nevertheless  married. 
Our  monks,  although  abounding  in  all  voluptuousness,  profess 
celibacy. 
o£4       Besides  examples  ought  to  be  interpreted  according  to  60 

the  rule,  i.  e.  according  to  certain  and  clear  passages  of 
Scripture,  not  contrary  to  the  rule  or  contrary  to  the  Scriptures. 
It  is  very  certain,  however,  that  our  observances  do  not  merit  61 
the  remission  of  sins  or  justification.  Wherefore  when  the 
Rechabites  are  praised,  it  is  necessary  that  these  have  observed 
their  custom,  not  for  the  purpose  of  believing  that  by  this  they 
merited  remission  of  sins,  or  that  the  work  is  itself  a  justify- 
ing service,  or  one  on  account  of  which  they  obtained  eternal 
life,  instead  of,  by  God's  mercy,  for  the  sake  of  the  promised 
Seed.  But  because  they  had  the  command  of  their  parents 
their  obedience  is  praised,4  concerning  which  there  is  the  com- 
mandment of  God  :  "  Honor  thy  father  and  mother." 

Then  too  the  custom  had  a  particular  purpose :  Because  they  62 
were  foreigners,  not  Israelites,  it  is  apparent  that  their  father 
wished  to  distinguish  them  by  certain  marks  from  their  own 
people,  so  that  they  might  not  relapse  into  the  impiety  of  their 
people.  He  wished  by  these  marks  to  admonish  them  of  the 
doctrine  of  faith  and  immortality.  Such  an  end  is  lawful.  But  61 
far  different  ends  for  monasticism  are  taught.  They  feign  that 
the  works  of  monasticism  are  a  service,  they  feign  that  they 
merit  the  remission  of  sins  and  justification.  The  example  of 
the  Rechabites  is  therefore  unlike  monasticism ;  to  omit  here 
other  evils  which  inhere  in  monasticism  at  present. 

They  cite  also  from  1  Tim.  5  :  11  sqq.  concerning  widows,  64 


1  Luther  added :  "  And  it  was  temporal ;  and  tnen  too  neither  unmarried 
nor  poor,  nor  obedient." 

7  Luther  on  margin :  '  Neither  were  these  unmarried  or  obedient  01 
poor,  as  the  monks." 

Cf .  2  Kings  10:15.  *  See  Jer.  36 :  18,  19. 


294        THE  APOLOGY  OF  THE  AUGSBURG   CONFESSION. 

who,  as  they  served  the  Church,  were  supported  at  the  pub  lie 
expense,  where  it  is  said :  "  They  will  marry,  having  damna- 
tion, because  they  have  cast  off  their  first  faith."  First  let  us  65 
suppose  that  the  apostle  is  here  speaking  of  vows;  still  this 
passage  will  not  favor  monastic  vows,  which  are  made  concern- 
ing godless  services,  and  in  the  opinion  that  they  merit  the  re- 
mission of  sins  and  justification.  For  Paul,  with  his  entire 
voice,  condemns  all  services,  all  laws,  all  works,  if  they  be  ob- 
served in  order  to  merit  the  remission  of  sins,  or  that,  on  account 
of  them,  instead  of  through  mercy  on  account  of  Christ,  we  ob- 
tain remission  of  sins.  On  this  account  it  was  necessary  for  the 
vows  of  widows,  if  there  were  any,  to  be  unlike  monastic 
vows. 
nnr        Besides  if  the  adversaries  do  not  cease  to  misapply  the  66 

passage  to  vows,  the  prohibition  that  no  widow  be  selected 
who  is  less  than  sixty  years  (1  Tim.  5  :  9)  must  be  misapplied 
in  the  same  way.  Thus  vows  made  before  this  age  will  be  of 
no  account.  But  the  Church  did  not  yet  know  these  vows.  67 
Therefore  Paul  condemns  widows,  not  because  they  marry,  for 
he  commands  the  younger  to  marry ;  but  because,  when  sup- 
ported at  the  public  expense,  they  became  wanton,  and  on  this 
account  cast  off  faith.1  He  calls  this  "  first  faith,"  clearly  not 
of  a  monastic  vow,  but  of  Christianity  [of  their  baptism,  their 
Christian  duty,  their  Christianity].  And  in  this  way  he  re- 
ceives  faith  in  the  same  chapter  (v.  8) :  "  If  any  one  provide  not 
for  his  own,  and  specially  for  those  of  his  own  house,  he  hath 
denied  the  faith."  For  he  speaks  otherwise  of  faith  than  the  68 
sophists.  He  does  not  ascribe  faith  to  those  who  have  mortal 
sin.  He  accordingly  says  that  those  cast  off  faith  who  do  not 
care  for  their  relatives.  And  in  the  same  way  he  says  that 
wanton  women  cast  off  faith. 

We  have  recounted  some  of  our  reasons,  and,  in  passing,  have  69 
explained  away  the  objections  urged  by  the  adversaries.  And 
we  have  collected  these  matters,  not  only  on  account  of  the  ad- 
versaries, but  much  more  on  account  of  godly  minds,  that  they 
may  have  in  view  the  reasons  why  they  ought  to  disapprove  of 
hypocrisy  and  fictitious  monastic  services,  all  of  which  indeed 
this  one  voice  of  Christ  annuls,  when  it  says  (Matt.  15:9): 
"  In  vain  they  do  worship  me,  teaching  for  doctrines  the  com- 
mandments of  men."  Wherefore  the  vows  themselves  and  the 
observance  of  meats,  lessons,  chants,  vestments,  sandals,  girdles, 
are  useless  services  in  God's  sight.  And  all  godly  minds  should 
certainly  know  that   the  opinion  is  pharisaic  and  condemned 

1  Luther  on  margin :  "  Perhaps  they  relapsed  into  Judaism,  since  they 
could  not  find  in  the  Church  one  who  was  willing  or  able  to  marry  the™  • 
*nd  the  Jews  gladly  married  them  from  hatred  to  Christ." 


Ch.  XIV.,  Art.  XXVIII.    ECCLESIASTICAL  POWER.  295 

that  these  observances  merit  the  remission  of  sins ;  that  on  ac- 
count of  them  we  are  accounted  righteous ;  that  on  account  of 
them,  and  not  through  mercy  on  account  of  Christ,  we  obtain 
eternal  life.  And  the  holy  men  who  have  lived  in  these  kinds  70 
of  life  must  necessarily  have  learned,  confidence  in  such  ob- 
servance having  been  rejected,  that  they  had  the  remission  of 
sins  freely ;  that  for  Christ's  sake  through  mercy  they  would 
obtain  eternal  life,  and  not  for  the  sake  of  these  services  [there- 
fore godly  persons  who  were  saved  and  continued  to  live  in 
monastic  life  had  finally  to  come  to  this,  viz.  that  they  despaired 
of  their  monastic  life,  despised  all  their  works  as  dung,  con- 
demned all  their  hypocritical  service  of  God,  and  held  fast  to 
the  promise  of  grace  in  Christ,  as  in  the  example  of  St.  Ber- 
nard, saying,  Perdite  vixi,  I  have  lived  in  a  sinful  way] ;  be- 
cause God  only  approves  services  instituted  by  his  Word,  which 
services  avail  when  used  in  faith. 


CHAPTER  XIV. 
286  Article  XXVIII. 

Of  Ecclesiastical  Power, 

Here  the  adversaries  vociferate  violently  concerning  the  1 
privileges  and  immunities  of  the  ecclesiastical  estate,  and  they 
add  the  peroration  :  "  All  things  are  vain  which  we  presented 
in  the  present  article  against  the  immunity  of  the  churches  and 
priests."  This  is  mere  calumny ;  for  in  this  article  we  have  2 
disputed  concerning  other  things.  Besides  we  have  frequently 
testified  that  we  do  not  find  fault  with  political  ordinances,  and 
the  gifts  and  privileges  granted  by  princes. 

But  would  that  the  adversaries  would  hear,  on  the  other  3 
hand,  the  complaints  of  the  churches  and  of  godly  minds ! 
The  adversaries  courageously  guard  their  own  dignities  and 
wealth  ;  meanwhile,  they  neglect  the  condition  of  the  churches ; 
they  do  not  care  that  the  churches  be  rightly  taught,  and  that 
the  sacraments  be  rightly  administered.  To  the  priesthood 
they  admit  all  kinds  of  persons  without  distinction.  After- 
wards they  impose  intolerable  burdens ;  as  though  they  were  de- 
lighted with  the  destruction  of  others,  they  demand  that  their 
traditions  be  observed  far  more  accurately  than  the  Gospel. 
Now  in  the  most  important  and  difficult  controversies,  concern- 4 
ing  which  the  people  urgently  desire  to  be  taught,  in  order  that 

Parallel  Passages. — Augsburg  Confession,  Art.  xxviii. ;  Apology,  Art. 
xvi. ;  Smalcald  Articles,  Appendix,  Of  the  Power  and  Primacy  of  the  Pope} 
Small  Catechism,  Preface ;  Formula  of  Concord,  Epitome,  x. :  7 ;  Sol.  Dec, 
x.:9. 


296        THE  ArOLOGY  OF  THE  AUGSBURG  CONFESSION. 

they  may  have  something  certain  which  they  may  follow,  they 
do  not  release  the  minds  which  doubt  most  severely  tortures; 
they  only  call  to  arms.  Besides  in  manifest  subjects  they  pre- 
sent decrees  written  in  blood,  which  threaten  horrible  punish- 
ments to  men  unless  they  act  clearly  contrary  to  God's  com- 
mand. Here,  on  the  other  hand,  you  ought  to  see  the  tears  5 
of  the  poor,  and  hear  the  pitiable  complaints  of  many  good 
men,  which  God  undoubtedly  considers  and  regards,  to  whom 
at  the  same  time  you  will  render  an  account  for  your  steward- 
ship. 

But  although  in  the  Confession  we  have  on  this  article  em-  6 
braced  various  topics,  the  adversaries  make  no  reply,  except 
that  the  bishops  have  the  power  of  rule  and  coercive  correc- 
tion, in  order  to  direct  their  subjects  to  the  goal  of  eternal 
blessedness ;  and  that,  for  the  power  of  ruling,  there  is  required 
the  power  to  judge,  to  define,  to  distinguish  and  fix  those 
non  things  which  are  serviceable  or  conduce  to  the  end  that  has 
been  before  mentioned.  These  are  the  words  of  the  Con- 
futation, in  which  the  adversaries  teach  us  that  the  bishops 
have  the  authority  to  frame  laws  [without  the  authority  of  the 
Gospel]  useful  for  obtaining  eternal  life.  The  controversy  is 
concerning  this  article. 

But  we  must  retain  in  the  Church  this  doctrine,  viz.  that  wer 
receive  the  remission  of  sins  freely  for  Christ's  sake  by  faith. 
We  must  also  retain  this  doctrine,  viz.  that  human  traditions 
are  useless  services,  and  therefore  neither  sin  nor  righteousness 
should  be  placed  in  meat,  drink,  clothing  and  like  things,  the 
use  of  which  Christ  wished  to  be  left  free,  since  he  says  (Matt. 
15:11):  "Not  that  which  goeth  into  the  mouth  defileth  the 
man  ;"  and  Paul  (Rom.  14:17):  "The  kingdom  of  God  is 
not  meat  and  drink."  Therefore  the  bishops  have  no  right  to  8 
frame  traditions  in  addition  to  the  Gospel,  that  they  may  merit 
the  remission  of  sins,  that  they  may  be  services  for  God  to  ap- 
prove as  righteousness,  and  which  burden  consciences,  as 
though  it  were  a  sin  to  omit  them.  All  this  is  taught  espe- 
cially by  a  passage  in  Acts  (15:9  sqq.),  where  the  apostles  say 
[Peter  says]  that  hearts  are  purified  by  faith.  And  then  they 
prohibit  the  imposing  of  a  yoke,  and  show  how  great  the  dan- 
ger is,  and  enlarge  upon  the  sin  of  those  who  burden  the 
Church.  "  Why  tempt  ye  God?"  they  say.  By  this  thunder- 
bolt our  adversaries  are  in  no  way  terrified,  who  defend  by 
violence  traditions  and  godless  opinions. 

For  above  they  have  also  condemned  Article  XV.,  in  which  9 
we  have  stated  that  traditions  do   not  merit  the  remission   of 
sins,  and  they  here  say  that  traditions  conduce  to  eternal  life. 
Do  they  merit  the  remission  of  sins?     Are  they  services  which 
God  approves  as  righteousness?  do  they  quicken  hearts?    Paul  10 


Ch.  XIV.,  Art.  XXVIII.     ECCLESIASTICAL  POWER.        297 

to  the  Colossians  (2  :  20  sqq.)  says  that  traditions  do  not  profit 
with  respect  to  eternal  righteousness  and  eternal  life ;  for  the 
reason  that  food,  drink,  clothing  and  the  like  are  things  "  that 
perish  with  the  using."  But  eternal  life  is  wrought  in  the 
heart  by  eternal  things,  i.  e.  by  the  Word  of  God  and  the 
Holy  Ghost.  Therefore  let  the  adversaries  explain  how  tradi- 
tions conduce  to  eternal  life. 

Since,  however,  the  Gospel  clearly  testifies  that  traditions  n 
98Q  ought  not  to  be  imposed  upon  the  Church  in  order  to 
merit  the  remission  of  sins ;  in  order  to  be  services  which 
God  shall  approve  as  righteousness;  in  order  to  burden  con- 
sciences, so  that  it  may  be  judged  that  to  omit  them  is  a  sin, 
the  adversaries  will  never  be  able  to  show  that  the  bishops 
have  the  power  to  institute  such  services. 

Besides,  we  have  declared  in  the  Confession1  what  power  ia 
the  Gospel  ascribes  to  bishops.  Those  who  are  now  bishops 
do  not  perform  the  duties  of  bishops  according  to  the  Gospel ; 
although  indeed  they  may  be  bishops  according  to  canonical 
polity,  which  we  do  not  censure.  But  we  are  speaking  of  a  13 
bishop  according  to  the  Gospel.  And  the  ancient  division  of 
power  into  "  power  of  the  order  "  and  "  power  of  jurisdiction  " 
is  pleasing  to  us.  Therefore  the  bishop  has  the  power  of  the 
order,  i.  e.  the  ministry  of  the  Word  and  sacraments ;  he  has 
also  the  power  of  jurisdiction,  i.  e.  the  authority  to  excommu- 
nicate those  guilty  of  open  crimes,  and  again  to  absolve  them 
if  they  are  converted  and  seek  absolution.  Nor  indeed  have  14 
they  power  tyrannical,  i.  e.  without  law ;  or  regal,  i.  e.  above 
law ;  but  they  have  a  fixed  command  and  a  fixed  Word  of  God, 
according  to  which  they  ought  to  teach,  and  according  to  which 
they  ought  to  exercise  their  jurisdiction.  Wherefore,  even 
though  they  should  have  some  jurisdiction,  it  does  not  follow 
that  they  are  able  to  institute  new  services.  For  services  per- 
tain in  no  way  to  jurisdiction.  And  they  have  the  Word,  they 
have  the  command,  how  far  they  ought  to  exercise  jurisdiction, 
viz.  if  any  one  would  do  anything  contrary  to  that  Word  which 
they  have  received  from  Christ. 

Although  in  the  Confession2  we  also  have  added  how  far  it  15 
is  lawful  for  them  to  frame  traditions,  viz.  not  as  necessary  ser- 
vices, but  so  that  there  may  be  order  in  the  Church,  for  the 
sake  of  tranquillity.  And  these  traditions  ought  not  to  cast 
snares  upon  consciences,  as  though  to  enjoin  necessary  services ; 
as  Paul  teaches  when  he  says  (Gal.  5:1):  "  Stand  fast,  there- 
fore, in  the  liberty  wherewith  Christ  hath  made  us  free,  and  be 
not  entangled  again  with  the  yoke  of  bondage."  The  use  of  16 
such  ordinances  ought  therefore  to  be  left  free;  provided  that 

1  Augsburg  Confession,  xxviii.  5-12.  '  Ibid.,  xxviii. :  $  8. 

38 


298         THE  APOLOGY  OF  THE   AUGSBURG  CONFESSION. 

scandals  be  avoided ;  and  that  they  be  not  judged  to  be  neces- 
sary services;  just  as  the  apostles  themselves  ordained  [for  the 
sake  of  good  discipline]  very  many  things  which  have  been 
changed  with  time.  Neither  did  they  hand  them  down  in  such 
a  way  that  it  would  not  be  permitted  to  change  them.  For 
o8q  they  did  not  dissent  from  their  own  writings,  in  which  they 
greatly  labor,  lest  the  opinion  that  human  rites  are  neces- 
sary services  may  destroy  the  Church. 

This  is  the  simple  mode  of  interpreting  traditions,  viz.  thai  17 
we  understand  them  not  as  necessary  services,  and  nevertheless, 
for  the  sake  of  avoiding  scandals,  we  should  observe  them  in 
proper  place.  And  thus  many  learned  and  great  men  in  the 
Church  have  held.  Nor  do  we  see  what  can  be  opposed  to 
this.  For  it  is  certain  that  the  expression  (Luke  10: 16):  18 
"  He  that  heareth  you,  heareth  me,"  does  not  speak  of  tradi- 
tions, but  is  most  effective  against  traditions.  For  it  is  not  a 
mandatum  cum  libera  (a  bestowal  of  unlimited  authority),  as  they 
call  it,  but  it  is  a  cautio  de  rato  (the  giving  of  security  for  a 
trust)  with  respect  to  a  particular  charge  [not  a  free,  unlimited 
order  and  power,  but  a  limited  order,  viz.  not  to  preach  their 
own  word,  but  God's  Word  and  the  Gospel],  i.  e.  the  approval 
given  to  the  apostles,  that  we  believe  them  concerning  the  word 
of  another,  and  not  concerning  their  own  word.  For  Christ 
wishes  to  assure  us  as  to  how  necessary  it  would  be  to  know 
that  the  Word,  delivered  by  men,  is  efficacious,  and  that  no  other 
word  from  heaven  ought  to  be  sought.  "  He  that  heareth  you,  19 
heareth  me,"  cannot  be  received  of  traditions.  For  Christ  re- 
quires that  they  teach  in  such  a  way  that  he  himself  be  heard, 
because  he  says  :  "  He  heareth  rue."  Therefore  he  wishes  his 
own  voice,  his  own  Word,  to  be  heard,  not  human  traditions. 
Thus  a  saying  which  is  most  especially  in  our  favor,  and  con- 
tains the  most  important  consolation  and  doctrine,  these  stupid 
men  pervert  to  the  most  trifling  matters,  the  distinctions  of 
food,  vestments  and  the  like. 

They  quote  also  Heb.  13:17:  "Obey  them  that  have  the 20 
rule  over  you."  This  passage  requires  obedience  to  the  Gospel. 
For  it  does  not  establish  a  dominion  for  the  bishops  apart  from 
the  Gospel.  Neither  should  the  bishops  frame  traditions  con- 
trary to  the  Gospel,  or  interpret  their  traditions  contrary  to  the 
Gospel.  And  when  they  do  this,  obedience  is  prohibited,  ac- 
cording to  Gal.  1:9:  "If  any  man  preach  any  other  gospel, 
let  him  be  accursed." 
qqa       We  make  the  same  reply  to  Matt.  23  :  3  :  "  Whatsoever  21 

they  bid  you  observe,  that  observe,"  because  evidently  a 
universal  command  is  not  given  that  we  should  receive  all 
things  [even  contrary  to  God's  command  and  Word],  since 
Scripture  elsewhere  (Acts  5  :  29)  bids  us  obey  God  rather  than 


Ch.  XIV.,  Art.  XX  VII I.     ECCLESIASTICAL   POWER.  29? 

men.  When,  therefore,  they  teacli  wicked  things,  they  are  not 
to  be  heard.  But  these  are  wicked  things,  viz.  that  human  tra- 
ditions are  services  of  God,  that  they  are  necessary  services, 
that  they  merit  the  remission  of  sins  and  eternal  life. 

They  present,  as  an  objection,  the  public  scandals  and  com-  22 
motions  which  have  arisen   from  the  pretext  of  our  doctrine. 
To  these  we  briefly  reply.     If  all1  the  scandals  be  brought  to-  23 
gether,  still  the  one  article  concerning  the  remission  of  sins, 
that  for  Christ's  sake  through  faith  we  freely  obtain  the  remis- 
sion of  sins,  brings  so  much  good  as  to  hide  all  evils.     And  24 
this,  in  the  beginning,  gained  for  Luther  not  cnly  our  favor, 
but  that  also  of  many  who  are  now  contending  against  us. 

"  For  former  favor  ceases,  ard  mortals  are  forgetful," 

says  Pindar.     Nevertheless2  we  neither  desire  to  desert  truth 

1  Var.  and  Germ.,  which  have  greatly  amplified  the  remaining  sections 
(although  they  do  not  agree  in  the  order  of  the  sentences),  continue  thus : 
"  In  the  first  place,  it  is  evident  that  by  the  blessing  of  God  our  princes 
have  an  obedient  people  in  their  dominions.  And  this  very  kind  of  doc- 
trine which  we  follow  increases  respect  for  them,  because  it  honors  the 
authority  of  magistrates  with  the  most  ample  praises.  This  matter  also 
is  of  very  great  service  in  preserving  tranquillity.  Secondly,  if  all  the 
scandals  be  brought  together  "  [Germ. :  And  although  it  may  not  be  otherwise 
than  that,  as  is  customary  in  the  world,  offences  have  happened  through  wicked 
and  imprudent  people  ;  for  the  devil  causes  such  offences,  in  order  to  disgrace 
the  Gospel],  "yet  the  two  articles,  viz.  the  one  that  we  obtain  the  remis- 
sion of  sins  freely  for  Christ's  sake  through  faith,  and  that  we  are  ac- 
counted righteous  for  Christ's  sake  by  faith,  and  the  other,  that  the  laws 
of  the  magistrate  and  the  entire  government  are  divine  ordinances  which 
the  Christian  ought  to  use  in  a  holy  way,  have  so  much  good  connected 
with  them  that  they  hide  all  inconveniences."  Then  Var.  alone :  "  For 
alarmed  consciences  can  have  no  firm  consolation  against  God's  wrath 
unless  the  former  article  be  known.  The  latter  article  greatly  protects  the 
tranquillity  of  states.  Besides,  with  what  pernicious  opinions  both  kinds 
of  doctrine  were  suppressed  previous  to  this  time  no  one  is  ignorant,  and 
the  books  of  the  adversaries  testify,  who  nowhere  make  mention  of  faitl 
wher.  they  speak  of  the  remission  of  sins,  nowhere  teach  of  the  worth  o 
civil  matters,  nowhere  teach  how  the  Gospel  communicates  eternal  right- 
eousness, and  in  the  mean  time  wishes  us  in  our  bodily  life  to  use  political 
laws  and  customs.  The  declaration  of  these  matters  in  the  beginning 
gained  favor  for  Luther,  not  only  with  us,  but  also  with  many  who  now 
most  atrociously,"  etc. 

*  In  Ed.  Var.  these  words  follow :  "  If  any  tumults  have  already  arisen, 
the  guilt  can  justly  be  charged  upon  the  adversaries,  who  first  excited  a 
echism  and  scattered  the  churches  by  the  unjust  condemnation  of  Luther. 
A.nd  now  tbey  exercise  wonderful  cruelty  towards  good  men,  and  tho^e 


300        THE  Al'OLOUY   Ol"  THE  ALUSBUltG   'JUNFESSION. 

that  is  necessary  to  the  Church,  nor  can  we  assent  to  the  adver- 
saries in  condemning  it.     "For  we  ought  to  obey  God  rather  25 
than  men."     Those  who  in  the  beginning  condemned  manifest 
truth,  and  are  now  persecuting  it  with  the  greatest  cruelty,  will 
give  an  account  for  the  schism  that  has  been  occasioned.    Then,1 


teaching  godly  things.  They  excite  the  minds  of  men  also  in  other  ways, 
which  we  are  not  disposed  to  recount  here.  Nor  are  we  so  hard-hearted, 
and  so  without  feeling,  that  public  offences  in  no  way  disturb  us.  But  we 
remember  that  it  has  been  said  by  Christ :  '  Blessed  is  he  whosoever  shall 
not  be  offended  in  me'  (Matt.  11  : 6).  For  the  devil  tries  both  to  suppress 
and  to  mar  the  Gospel  in  infinite  ways.  In  some  places  he  inflames  ty- 
rants against  those  who  confess  the  Gospel,  in  other  places  he  excites  wars, 
in  other  places  seditions,  in  other  places  heresies,  in  order  to  render  this 
kind  of  doctrine  hateful,  because  it  seems  to  afford  occasion  for  such 
movements.  And  indeed  it  is  easier  for  prudent  men  to  pay  no  attention 
to  their  own  dangers  than  to  these  scandals  of  public  commotions.  But 
it  is  necessary  for  the  Christian's  mind  to  be  fortified  against  these  also, 
lest  on  account  of  them  he  may  cast  away  the  Word  of  God."  Germ,  has 
treated  this  passage  thus :  "But  as  to  the  want  of  unity  and  the  dissension  in 
the  Church,  it  is  well  known  how  these  matters  first  happened,  and  who  have 
given  occasion  for  the  separation  ;  namely,  the  venders  of  indulgences,  who  with- 
out shame  preached  intolerable  lies,  and  afterwards  condemned  Luther  for  not 
justifying  these  lies,  and  in  addition  continued  to  excite  more  controversies,  so 
that  Luther  was  induced  to  attack  many  other  errors.  But  inasmuch  as  our 
opponents  would  not  suffer  the  truth,  and  besides  attempted  to  promote  manifest 
errors  by  force,  it  is  easy  to  judge  who  is  guilty  of  the  schism.  Indeed  all  the 
world,  all  wisdom  and  all  power,  should  yield  to  Christ  and  his  holy  Word. 
But  the  devil  is  the  enemy  of  God,  and  he  therefore  arrays  all  his  power  against 
Christ,  to  extinguish  and  suppress  the  Gospel.  Therefore  the  devil  with  his 
members,  who  sets  himself  against  God's  Word,  is  the  cause  of  the  dissension 
and  want  of  unity. ," 

1  Var.  (and  Germ.,  but  the  latter  less  copiously) :  "  But  although  the 
ct.  mparison  does  not  delight  us,  nevertheless  because  the  adversaries  bur- 
den us  with  this  charge,  the  vices  of  their  own  men  are  not  to  be  dissem- 
bled [Germ. :  If  we  were  to  narrate  also  the  offences  of  the  opponents,  .... 
it  would  be  a  very  terrible  list].  How  much  evil  there  is  with  the  adver- 
saries in  the  sacrilegious  profanation  of  the  masses !  how  much  disgrace  is 
connected  with  their  celibacy !  The  worship  of  the  saints  is  with  them 
full  of  manifest  idolatry.  Is  there  no  offence  in  the  ambition  of  the  pc  pes, 
who  for  more  than  four  hundred  years  have  been  waging  war  with  out 
emperors,  mostly  in  Italy,  sometimes  even  in  Germany,  where  they  have 
arrayed  against  one  another, son  and  father,  kindred  and  citizens?  But  if 
the  causes  for  these  wars  be  sought,  nothing  will  be  found  worthy  of  the 
popes:  for  we  will  speak  very  moderately ."  [Germ,  plainly:  How  the 
popes  strove  only  how  they  might  themselves  become  emperors,  and  subdue  alt 
Italy  to  themselves  I]  "How  great  an  evil  it  is  that  in  ordaining  priests 
they  do  not  choose  such  as  are  fit!     What  evil  in  the  sale  of  benefit*  ' 


Ch.  XIV.,  Art.  XXVIII.    ECCLESIASTICAL  POWER.  301 

too,  are  there  no  scandals  among  the  adversaries?     How  much  26 
evil  is  there  in  the  sacrilegious  profanation  of  the  Mass  ap- 
plied to  gain  !   how  great  disgrace  in  celibacy !      But  let  us 
omit  a  comparison.     According  to  the  circumstances  we  have 
made  this  reply  to  the  Confutation.     Now1  we  leave  it  to  the  27 


Again,  is  there  no  fault  in  their  dangerous  dispensations  ?  But  even  these 
faults  could  be  forgiven  them  if  they  nevertheless  would  preserve  pure 
doctrine  in  the  churches.  But  how  this  is  contaminated  by  impious  opin- 
ions and  traditions  the  writings  of  the  canonists  attest,  as  also  the  books 
of  the  theologians,  full  of  profane  discussions  which  in  part  are  useless  to 
piety,  and  in  part  even  dissent  from  the  Gospel.  Again,  they  trifle  in  the 
interpretation  of  Scripture  and  fabricate  whatever  they  please.  This  con- 
fusion of  doctrine  is  the  chief  offence,  and  is  especially  dangerous,  con- 
cerning which  particularly  John  complains  in  the  Apocalypse  when  he 
describes  the  realm  of  the  Pope.  When  we  come  to  the  superstitions  of 
the  monks,  which  were  infinite,  what  shall  we  say?  How  many  pernicious 
offences  are  there !  What  sort  of  application  of  merits  was  it  when  a 
hood  was  put  upon  a  corpse,  etc.  ?  Moreover  is  there  no  offence  in  their 
endeavor  at  the  present  time  to  suppress  the  manifest  truth  of  the  Gospel, 
in  their  cruel  slaughter  of  good  men  who  teach  what  is  godly,  in  their  for- 
bidding doubting  consciences  to  be  healed  when  their  circumstances  have 
been  made  known,  in  their  exhorting  kings  to  cruel  robbery?  Verily 
these  are  to  be  judged  not  as  offences,  but  as  truly  Karop86[xara  [right 
actions]  of  the  Pope !  Nor  indeed  do  we  care  about  amplifying  anything 
in  proportion  to  the  magnitude  of  the  subjects  involved,  lest  some  one 
may  think  that  we  are  delighted  by  this  relation  which  the  writers  of  the 
Confutation  have  forced  from  us  against  our  will.  For  this  cause  ought 
to  be  judged  not  from  the  character  of  men,  or  from  fortune,  but  from  the 
Word  of  God,  which  we  earnestly  desire  that  all  who  would  consult  pro- 
nounce judgment  in  these  controversies.  But  here  we  must  say  again  what 
we  have  already  said  frequently  :  We  are  very  desirous  of  public  harmony 
and  peace,  which  it  is  certainly  becoming  that  Christians  should  cherish 
among  one  another  to  as  great  an  extent  as  possible.  Again  we  unwill- 
ingly differ  with  the  Emperor,  whom  we  revere  not  only  on  account  of  tho 
exalted  rank  of  government,  but  also  on  account  of  the  truly  heroic  vir- 
tues with  which  we  have  known  him  to  be  endowed  "  [Germ,  omits  what 
is  said  concerning  the  Emperor].  "  But  the  adversaries  do  not  permit  us  to 
unite  harmoniously  unless  with  the  condition  that  we  assent  to  those  con- 
demning the  truth  of  the  Gospel  that  is  manifest  and  is  necessary  to  the 
Church.  This  we  cannot  do.  For  '  we  ought  to  obey  God,  rather  than 
men.'  Wherefore  the  adversaries,  who  by  a  new  and  unusual  cruelty  are 
scattering  the  churches,  will  render  to  God  an  account  of  the  schism. 
Nor  is  there  any  doubt  that  this  cruelty  will  produce  some  change  in  pub- 
lic affairs.  According  to  the  circumstances  we  have  made  this  reply," 
etc  (g26). 

Var  continues:  "And  we  leave  to  all  godly  men  the  decision  as  ic 


302       THE  APOLOGY  OF  THE  AUGSBURG  CONFESSION. 

judgment  of  all  the  godly  whether  the  adversaries  have  been 
right  in  boasting  that  they  have  actually  refuted  our  Confes- 
sion from  the  Scriptures. 


which  of  the  two  parties  believes  aright.     And  we  offer  to  declare  more 
fully  our  opinion  concerning  each  topic,  in  case  it  be  anywhere  desired." 


PART  IV. 
THE  SMALCALD  ARTICLES, 


THE  SMALCALD  ARTICLES. 


CONTENTS. 


PREFACE  OF  DR.  MARTIN  LUTHER. 

PART  FIRST. 
L-IV.    OF  THE  TKINITY  AND  THE  PERSON  OF  CHRIST. 

PART  SECOND. 

OF  THE  ARTICLES  CONCERNING  THE  OFFICE  AND  WORK 
OF  JESUS  CHRIST,  OR  OUR  REDEMPTION. 

L    OF  THE  MERIT  OF  CHRIST,  AND  THE  RIGHTEOUSNESS 
OF  FAITH. 

IL    OF  THE  MASS.— APPENDIX:  OF   THE  INVOCATION  OP 
SAINTS. 

III.  OF  CHAPTERS  AND  CLOISTERS. 

IV.  OF  THE  PAPACY. 

PART  THIRD. 

ARTICLES  CONCERNING  WHICH  WE  ARE  ABLE  TO 

TREAT. 
L    OF  SIN. 

IL    OF  THE  LAW. 

IH.    OF  REPENTANCE. 

A.  Op  True  Repentance. 

B.  Op  the  Faj^se  Repentance  op  the  Papists. 
IV.    OF  THE  GOSPEL. 

V.    OF  BAPTISM. 

VL    OF  THE  SACRAMENT  OF  THE  ALTAR. 

VII.    OF  THE  KEYS. 

39  mi 


306  THE  SMALCALD  ARTICLES. 

VTII.  OF  CONFESSION. 

IX.  OF  EXCOMMUNICATION. 

X.  OF  ORDINATION  AND  THE  CALL. 

XL  OF  THE  MARRIAGE  OF  PRIESTS. 

XII.  OF  THE  CHURCH. 

XIII.  WHEN  MAN  IS  JUSTIFIED  BEFORE  GOD,  AND  OF  GOOD 

WORKS. 

XIV.  OF  MONASTIC  VOWS. 
XV.  OF  HUMAN  TRADITIONS 


APPENDIX. 

TREATISE  CONCERNING  THE  POWER  AND  PRIMACY 

OF  THE  POPE. 

I.    OF  THE  FICTITIOUS  AUTHORITY  OF  THE  POPE. 
TI.    OF  THE  POWER  AND  JURISDICTION  OF  BISHOP& 


THE  SMALCALD  ARTICLES. 


ARTICLES  OF  CHRISTIAN  DOCTRINE,  WHICH  WERE  TO 

HAVE    BEEN    PRESENTED   ON  OUR  PART    TO    THE 

COUNCIL,  IF    ANY   HAD    BEEN  ASSEMBLED    AT 

MANTUA  OR  ELSEWHERE,  INDICATING  WHAT 

WE    COULD    RECEIVE    OR    GRANT,    AND 

WTHAT  WE  COULD  NOT.    WRITTEN  BY 

DR.  MARTIN  LUTHER  IN  THE  YEAR 

MDXXXVII. 


295  Preface  of  Dr.  Martin  Luther. 

When  Pope  Paul  III.  convoked  a  Council  last  yeai  to  as-  i 
semble  at  Mantua  about  Whitsuntide,  and  afterwards  transferred 
it  from  Mantua,  so  that  it  is  not  yet  clear  where  he  will  or  can 
fix  it ;  and  we  on  our  part  had  reason  to  expect  that  we  would 
either  be  summoned  also  to  the  Council  or  be  condemned  un- 
summoned ;  I  was  directed  to  compose  and  collect  the  articles 
of  our  doctrine,  in  case  there  should  be  any  deliberation  as  to 
what  and  how  far  we  could  yield  to  the  Papists,  and  upon  what 
we  intended  finally  to  persevere  and  abide. 

I  have  accordingly  collected  these  articles  and  presented  2 
them  to  our  side.  They  have  also  been  accepted  and  unani- 
mously confessed  by  those  with  us,  and  it  has  been  resolved 
that  in  case  the  Pope  with  his  adherents  should  ever  be  so  bold 
as  seriously  and  in  good  faith,  without  lying  and  cheating,  to 
hold  a  truly  free  Christian  Council  (as  indeed  he  would  be  in 
duty  bound  to  do),  they  be  publicly  presented,  and  express  the 
Confession  of  our  faith. 

But  since  the  Romish  court  is  so  dreadfully  afraid  of  a  free  3 
Christian  Council,  and  shuns  the  light  so  shamefully,  that  it 
has  removed,  even  from  those  who  are  on  its  side,  the  hope  that 
it  will  permit  a  free  Council,  and  much  less  itself  hold  it, 
whereat,  as  is  just,  they  are  greatly  offended  and  have  on 
that  account  no  little  trouble,  since  they  notice  thereby  that 
the  Pope  prefers  to  see  all  Christendom  lost,  and  all  souls 
damned,  rather  than  that  either  he  or  his  adherents  be  reformed 

MT 


308  THE  SMALCALD  ARTICLES. 

even  a  little,  and  permit  a  limit  to  be  fixed  to  their  tyranny;  I 
have,  nevertheless,  determined  to  bring  these  articles  to  light 
through  the  public  press,  so  that  should  I  die  before  there 
would  be  a  Council  (as  I  fully  expect  and  hope,  because  the 
knaves  by  fleeing  the  light  and  shunning  the  day  take  such 
wretched  pains  to  delay  and  hinder  the  Council),  they  who  live 
nqp  and  remain  after  me  may  thereby  have  my  testimony  and 
confession  to  produce,  concerning  the  Confession  which  I 
had  before  published,  whereby  up  to  this  time  I  still  abide, 
and,  by  God's  grace,  will  abide. 

For  what  shall  I  say  ?  How  shall  I  complain  ?  I  am  still  4 
in  life,  am  writing,  preaching  and  lecturing  daily;  and  yet 
there  are  spiteful  men,  not  only  among  the  adversaries,  but  also 
false  brethren  that  profess  to  be  on  our  side,  who  attempt  to 
represent  my  writings  and  doctrine  directly  contrary  to  myself, 
and  compel  me  to  hear  and  see  it,  although  they  know  well 
that  I  teach  otherwise,  and  who  wish  to  adorn  their  venom 
with  my  labor,  and  under  my  name  to  mislead  the  poor  people. 
How  will  such  occurrences  continually  increase  after  my  death! 

Yea,  it  is  but  just  that  I  should  reply  to  everything  while  1 5 
am  still  living.  But,  on  the  other  hand,  how  can  I  alone  stop 
all  the  mouths  of  the  devil  ?  Especially  of  those  (as  they  all 
are  embittered)  who  will  not  hear  or  notice  what  we  write,  but 
solely  exercise  themselves  with  all  diligence  how  they  may 
most  shamefully  pervert  and  corrupt  our  word  in  every  letter. 
These  I  let  the  devil  answer,  or  at  last  God's  wrath,  as  they  de- 
serve. I  often  think  of  the  good  Gerson,  who  doubts  whether  6 
anything  good  should  be  published.  If  it  be  not  done,  many 
souls  are  neglected  who  could  be  delivered;  but  if  it  be  done, 
the  devil  is  there,  with  malignant,  villainous  tongues  without 
number  which  envenom  and  pervert  everything,  so  that  the 
fruit  is  still  prevented.  Yet  what  they  gain  thereby  is  mani-  7 
fest.  For  seeing  that  they  have  lied  so  shamefully  against  us, 
and  by  means  of  lies  wish  to  retain  the  people,  God  has  con- 
stantly advanced  his  work,  and  been  ever  making  their  assem- 
bly less  and  ours  greater,  and  by  their  lies  they  have  been  and 
still  continue  to  be  brought  to  shame. 

I  must  tell  a  story.    There  was  a  doctor1  sent  here  to  Witten-  8 
berg  from  France,  who  said  publicly  before  us  that  his  king 
was  sure,  and  more  than   sure,  that  among  us  there   is  no 
Church,  no  magistrate,  no  marriage,  but  all  live  promiscuously 
as  cattle,  and  each  one  does  as  he  will.     Say  now,  how  will  9 
thoae  who  by  their  writings  have  represented  such  gross  lies  to 

1  Dr.  Gervasius  Waim,  Professor  at  Sorbonne,  sent  in  1531  from  the 
king  of  France  to  the  elector  of  Saxony. — De  Wette's  Luther's  Letters, 
▼.  52 ,  Seckendorf  8  History,  iii.  145 ;  Melanchthon's  Letters,  C.  R.  ii. :  617 


PREFACE  OF  DR.   MARTIN   LUTHER.  309 

(he  king  and  to  other  countries  as  the  pure  truth,  1<  ok  at  us  on 
that  clay  before  the  judgment-seat  of  Christ?  Christ,  the  Lord 
oq-  and  Judge  of  us  all,  knows  well  that  they  lie  and  have 
lied,  whose  sentence  they  must  again  hear;  that  I  know 
certainly.  God  convert  those  who  can  be  converted  to  repent- 
ance !     To  the  rest  it  will  be  said,  Woe,  and,  alas !  eternally. 

But  to  return  to  the  subject.  I  sincerely  desire  to  see  a  truly  i 
Christian  Council,  whereby  yet  many  matters  and  persons 
would  be  helped.  Not  that  we  need  it,  for  our  churches  are 
now,  through  God's  grace,  so  illumined  and  cared  for  by  the 
pure  Word  and  right  use  of  the  sacraments,  by  knowledge  of 
the  various  callings  and  of  right  works,  that  we  on  our  part 
ask  for  no  Council,  and  on  such  points  have  nothing  better  to 
hope  or  expect  from  a  Council ;  but  because  we  see  in  the  bish- 
oprics everywhere  so  many  parishes  vacant  and  desolate  that 
one's  heart  would  break.  And  yet  neither  the  bishops  nor 
canons  care  how  the  poor  people  live  or  die,  for  whom  never- 
theless Christ  has  died,  and  who  cannot  hear  him  speaking 
with  them  as  the  true  Shepherd  with  his  sheep.  This  causes  n 
me  to  shudder  and  fear  that  at  some  time  he  may  send  a  coun- 
cil of  angels  upon  Germany  that  may  utterly  destroy  us,  as 
Sodom  and  Gomorrah,  because  we  so  presumptuously  mock  him 
concerning  this  Council. 

Besides  such  necessary  ecclesiastical  affairs,  there  would  be  12 
also  in  the  political  estate  innumerable  matters  of  great  import- 
ance to  improve.  There  is  the  disagreement  between  the 
princes  and  the  states ;  usury  and  avarice  have  burst  in  like  a 
flood,  and  have  the  semblance  of  right ;  wantonness,  lewdness, 
pride  in  dress,  gluttony,  gambling,  idle  display,  with  all  kinds 
of  bad  habits  and  wickedness,-  insubordination  of  subjects,  do- 
mestics and  laborers  of  every  trade,  also  the  exactions  of  the 
peasants  (and  who  can  enumerate  all  ?)  have  so  increased  that 
they  cannot  be  rectified  by  ten  Councils  and  twenty  Diets.  If  13 
such  chief  matters  of  the  spiritual  and  worldly  estates  as  are 
contrary  to  God  would  be  considered  in  the  Council,  they 
would  render  all  hands  so  full  that  the  child's  play  and  absurd- 
ity oi  long  gowns,  large  tonsures  [wax  tapers],  broad  cinctures, 
bishops'  or  cardinals'  hats  or  maces,  and  like  jugglery  would  be 
all  the  while  forgotten.  If  we  first  had  performed  God's  com- 
mand and  order  in  the  spiritual  and  worldly  estate,  we  would 
find  time  enough  to  reform  food,  clothing,  tonsures  and  surplices. 
oqo  But  if  we  swallow  such  camels,  and  instead  strain  out  gnats, 
let  the  beams  stand  and  judge  the  motes,  we  might  indeed 
be  satisfied  with  the  Council. 

Therefore  I  have  presented  a  few  articles ;  for  we  have  with-  u 
out  this  so  many  commands  of  God  to  observe  in  the  Church, 
the  state,  and  the  family,  that  we  can  never  fulfil  them.    What 


310  THE  SMALCALD  ARTICLES. 

then  is  the  use?  or  wherefore  does  it  profit  that  many  decrees 
and  statutes  thereon  are  made  in  the  Council,  especially  when 
these  chief  matters  commanded  of  God  are  neither  observed 
nor  maintained?  Just  as  though  he  were  to  be  entertained  by 
our  jugglery  while  we  tread  his  solemn  commandments  under 
foot.  But  our  sins  weigh  upon  us  and  cause  God  not  to  be 
gracious  to  us ;  for  we  do  not  repent,  and  besides  wish  to  defend 
very  abomination. 
O  Lord  Jesus  Christ,  do  thou  thyself  convoke  a  Council,  and  15 
deliver  thy  servants  by  thy  glorious  advent.  The  Pope  and  his 
adherents  are  lost;  they  wish  thee  not.  So  do  thou  help  us, 
poor  and  needy,  who  sigh  to  thee,  and  beg  thee  earnestly,  ac- 
cording to  the  grace  which  thou  hast  given  us,  through  the 
Holy  Ghost,  who  liveth  aud  reigueth  with  thee  and  the  Father, 
blessed  for  ever.     Amen. 


299  PART  FIRST. 

OF   THE   CHIEF  ARTICLES  CONCERNING   THE   DIVINE 

MAJESTY,  as: 

I. 

That  Father,  Son  and  Holy  Ghost,  three  distinct  persons  in 
one  divine  essence  and  nature,  are  one  God,  who  has  created 
heaven  and  earth. 

n. 

That  the  Father  is  begotten  of  no  one ;  the  Son  of  the  Father ; 
the  Holy  Ghost  proceeds  from  Father  and  Son. 

in. 

That  not  the  Father,  not  the  Holy  Ghost,  but  the  Son  became 
man. 

IV. 

That  the  Son  became  man  thus:  that  he  was  conceived,  with- 
out the  co-operation  of  man,  by  the  Holy  Ghost,  and  was  born  of 
the  pure,  holy  [and  always]  Virgin  Mary.  Afterwards  he  suf- 
fered, died,  was  buried,  descended  to  hell,  rose  from  the  dead, 
ascended  to  heaven,  sits  at  the  right  hand  of  God,  will  come  to 
judge  the  quick  and  the  dead,  etc.,  as  the  Creed  of  the  Apostles, 
as  well  as  that  of  St.  Athanasius,  and  the  Catechism  in  common 
use  for  children,  teach. 

Concerning  these  articles  there  is  no  contention  or  dispute, 
since  we  on  both  sides  confess  them.  Wherefore  it  is  not  neces- 
sary to  treat  further  of  them. 

Parallel  Passages. — (Ecumenical  Creeds ;   Augsburg  Confession,  Arts.  i. 

and  iii. ;  Apology,  Arts.  i.  and  iii. ;  Small  Catechism,  Creed,  Arts,  i.,  ii. ;  Large 

Catechism,  First  Commandment ;  Creed,  Introduction,  Arts,  i.,  ii. ;  Formula  of 

Concord,  Epitome  and  Sol.  Decl.,  chap.  viii. 

811 


300  PART  SECOND 

IS  CONCERNING   THE   ARTICLES   WHICH   REFER   TO   THE 

OFFICE  AND  WORK  OF  JESUS  CHRIST,  OR 

OUR  REDEMPTION. 

I.   Of  the  Merit  of  Christ,  and  the  Righteousness  of  Faith. 

The  first  and  chief  article  is  this,  that  Jesus  Christ,  our  i 
God  and  Lord,  died  for  our  sins,  and  was  raised  again  for  our 
justification,  Rom.  4  :  25. 

And  he  alone  is  the  Lamb  of  God,  which  taketh  away  the  2 
sins  of  the  world,  John  1  :  29 ;  and  God  has  laid  upon  him  the 
iniquities  of  us  all,  Isa.  53  :  6. 

Likewise:  All  have  sinned  and  are  justified  without  merit 3 
[freely,  and  without  their  own  works  or  merits]  by  his  grace, 
through  the  redemption  that  is  in  Christ  Jesus,  in  his  blood, 
Rom.  3  :  23  sq. 

Since  it  is  necessary  to  believe  this,  and  it  can  be  acquired  or  4 
apprehended  otherwise  by  no  work,  law  or  merit,  it  is  clear  and 
certain  that  this  faith  alone  justifies  us,  as  St.  Paul  says  (Rom. 
3  :  28) :  "  For  we  conclude  that  a  man  is  justified  by  faith  with- 
out the  deeds  of  the  Law."  Likewise  (v.  26) :  "  That  he  might 
be  just,  and  the  justifier  of  him  which  believeth  in  Christ." 

Of  this  article  nothing  can  be  yielded  or  surrendered,  even  5 
though  heaven  and  earth  and  all  things  should  sink  to  ruin. 
"  For  there  is  none  other  name  under  heaven,  given  among  men, 
whereby  we  must  be  saved,"  says  Peter,  Acts  4  :  12.  u  And 
with  his  stripes  we  are  healed,"  Isa.  53  :  5.  And  upon  this 
article  all  things  depend,  which,  against  the  Pope,  the  devil 
and  the  whole  world,  we  teach  and  practise.  Therefore,  we 
must  be  sure  concerning  this  doctrine,  and  not  doubt ;  for  other- 
wise all  is  lost,  and  the  Pope  and  devil  and  all  things  against  us 
gain  the  victory  and  suit. 

301  II.  Article  of  the  Mass. 

That  the  Mass  in  the  Papacy  must  be  the  greatest  and  most  1 
horrible  abomination,  as  it  directly  and  powerfully  conflicts 

Parallel  Passages. — Augsburg  Confession,  Arts,  vi.,  iv.,  xx. ;  Apology 
chap.  ii.  (Art.  iv.),  chap.  iii. ;  Sraalcald  Articles,  Art.  xiii. ;  Formula  of  Concord 
Epitome  and  Sol.  Decl.,  chap.  iii. 

Pak  vllel  Passages. — Augsburg  Confession,  Arts,  xiii.,  xxi.,  xxiv. ;  Apo. 
ogy,  ch  ip.  xii.,  Art.  xxiv.;  Formula  of  Concord,  Epitome,  vii..  21  sqq. 
312 


Part  II.    OF  THE  OFFICE  AND   \\  ORK   OF  CHRIST.      313 

with  this  chief  article,  and  yet  above  all  other  popish  idolatries 
it  is  the  chief  and  most  specious.  For  it  is  held  that  this  sac- 
rifice or  work  of  the  Mass,  even  though  it  be  rendered  by  a 
wicked  and  abandoned  scoundrel,  frees  men  from  sins,  not  only 
in  this  life,  but  also  in  purgatory,  although  only  the  Lamb  of 
God  frees  us,  as  has  been  said  above.  Of  this  article  nothing 
is  to  be  surrendered  or  conceded ;  because  the  former  article 
does  not  allow  this. 

With  the  more  reasonable  Papists  we  might  speak  thus  in  a  2 
friendly  way :  First,  why  do  they  so  rigidly  uphold  the  Mass  ? 
since  it  is  only  an  invention  of  men,  and  has  not  been  ccra- 
manded  by  God ;  and  every  invention  of  man  we  may  discaru, 
as  Christ  declares  (Matt.  15  :  9) :  "  In  vain  do  they  worship  me, 
teaching  for  doctrines  the  commandments  of  men." 

Secondly.     It  is  an  unnecessary  thing,  which  can  be  omitted  3 
without  sin  and  danger. 

Thirdly.  The  sacrament  can  be  received  in  a  better  and  more  4 
blessed  way  [more  acceptable  to  God],  (yea,  the  only  blessed 
way),  according  to  the  institution  of  Christ.  Why,  therefore, 
on  account  of  fictitious,  unnecessary  matters,  do  they  drive  the 
world  to  extreme  misery,  when  even  otherwise  it  can  be  well 
and  more  blessed  ? 

Let  care  be  taken  that  it  be  publicly  preached  to  the  people  5 
that  the  Mass  as  a  toy  [commentitious  aifair  or  human  figment] 
can,  without  sin,  be  done  away  with,  and  that  no  one  will  be 
condemned  wTho  does  not  observe  it,  but  that  men  can  be  saved 
in  a  better  way  without  the  Mass.  Thus  it  will  come  to  pass 
that  the  Mass  will  perish  of  its  own  accord,  not  only  among 
the  rude  common  people,  but  also  in  the  minds  of  all  pious, 
Christian,  reasonable,  God-fearing  hearts;  and  this  much  the 
more  when  they  have  heard  that  the  Mass  is  a  very  dangerous 
thing,  fabricated  and  invented  without  the  will  and  Word  of 
God. 

Fourthly.  Since  such  innumerable  and  unspeakable  abuses  6 
have  arisen  in  the  whole  world  from  the  buying  and  selling  of 
masses,  the  Mass  should  by  right  be  relinquished  for  no  other 
purpose  than  to  prevent  abuses,  even  though  in  itself  it  had 
something  advantageous  and  good.  But  how  much  more,  since 
it  is  altogether  unnecessary,  useless  and  dangerous,  and  without 
the  Mass  all  things  can  be  held  with  greater  necessity,  profit 
oaq  and  certainty,  ought  we  to  relinquish  it,  so  as  to  escape  for 
ever  these  horrible  abuses  ? 

Fifthly.     But  since  the  Mass  is  nothing  else,  and  can  be  7 
nothing  else  (as  the  Canon  and  all  books  declare),  than  a  work 
of  men  (even  of  wicked  scoundrels),  by  which  one  attempts  to 
reconcile  to  God  himself  and  others  with  himself,  and  to  obtain 
and  merit  the  remission  of  sins  and  grace  (for  thus  the  Mass  is 

40 


314  THE  SMALCALD  ARTICLES. 

regarded  when  it  is  esteemed  at  the  very  best ;  otherwise  what 
would  it  profit?);  for  this  very  reason  it  must  and  should  be 
condemned  and  rejected.  For  this  directly  conflicts  with  the 
chief  article,  which  says  that  it  is  not  a  wicked  or  a  godly  cele- 
brant of  the  Mass  with  his  own  work,  but  the  Lamb  of  God 
and  the  Son  of  God,  that  taketh  away  our  sins. 

But  if  any  one  should  advance  the  pretext  that  for  the  sake  8 
of  devotion  he  wishes  to  administer  the  communion  to  himself, 
(his  is  not  in  earnest.  For  if  he  would  commune  in  sincerity, 
the  sacrament  would  be  administered  in  the  surest  and  best  way 
according  to  Christ's  institution.  But  that  one  commune  by 
himself  is  a  human  persuasion,  uncertain,  unnecessary,  yea 
even  prohibited.  For  he  does  not  know  what  he  does,  while 
without  the  Word  of  God  he  obeys  a  false  human  opinion  and 
invention.  So  too  it  is  not  right  (even  though  the  matter  were  9 
otherwise  plain)  for  one  to  use  the  public  sacrament  of  the 
Church  for  his  own  private  devotion,  and  without  God's  Word 
and  apart  from  the  communion  of  the  Church  to  trifle  there- 
with. 

The  Council  will  especially  labor  and  be  occupied  with  this  10 
article  concerning  the  Mass.  For  although  it  would  be  pos- 
sible for  them  to  concede  to  us  all  the  other  articles,  yet  they 
could  not  concede  this.  As  Campegius  said  at  Augsburg  that 
he  would  be  torn  to  pieces  before  he  would  relinquish  the  Mass, 
so,  by  the  help  of  God,  I  too  would  suffer  my  body  to  be  re- 
duced to  ashes  before  I  would  allow  a  celebrant  of  the  Mass,  be 
he  good  or  bad,  to  be  made  equal  to  Christ  Jesus,  my  Lord  and 
Saviour,  or  to  be  exalted  above  him.  Thus  we  are  and  remain 
eternally  separated  and  opposed  to  one  another.  They  think 
indeed  with  entire  correctness,  that  when  the  Mass  falls  the 
Papacy  lies  in  ruins.  Before  they  would  permit  this  to  occur, 
they  would  put  us  all  to  death  if  they  could. 

Beyond  all  things,  this  dragon's  tail  (I  mean  the  Mass)  has  n 
produced  manifold  abominations  and  idolatries. 
oao        First,  purgatory.     For  by  masses  for  souls,  and  vigils,  12 

and  weekly,  monthly  and  yearly  celebrations  of  obsequies, 
and  finally  by  the  Common  Week '  and  All  Souls'  Day,  by  lus- 
trations for  purgatory,  they  have  been  so  occupied  that  the  Mass 
is  used  almost  alone  for  the  dead,  although  Christ  has  instituted 
the  sacrament  alone  for  the  living.  Wherefore  purgatory,  and 
every  solemnity,  rite  and  profit  connected  with  it,  is  to  be  re- 
garded nothing  but  a  spectre  of  the  devil.  For  it  conflicts 
with  the  first  article,  which  teaches  that  only  Christ,  and  not 

1  A  week  every  year  devoted  to  the  deliverance  of  all  souls  by  various 
means  from  purgatory.  It  is  the  week  in  which  All  Souls'  Day  (Not. 
2d)  occurs. 


PabtII.    OF  THE  OFFICE  AND  WOKK  OF  CHRIST.       315 

the  works  of  men,  can  help  souls.  Besides  also  nothing  has 
been  divinely  commanded  or  enjoined  upon  us  concerning  the 
dead.  Therefore  all  this  can  be  safely  omitted,  even  though 
there  were  no  error  and  idolatry  in  it. 

The  Papists  quote  here  Augustine  and  some  of  the  Fathers  13 
who  have  written  concerning  purgatory,  and  they  think  that  we 
do  not  understand  for  what  purpose  and  to  what  end  they  thus 
spake.  Augustine  does  not  write  that  there  is  a  purgatory, 
neither  does  he  have  a  testimony  of  Scripture  to  constrain  him 
thereto,  but  leaves  the  question  as  to  its  existence  in  doubt,  and 
says  that  his  mother  asked  him  that  she  should  be  remembered 
at  the  altar  or  sacrament.  Now  all  this  is  indeed  nothing  but 
the  devotion  of  men,  and  that  too  of  individuals,  and  does  not 
establish  an  article  of  faith,  which  is  a  work  belonging  to  God 
alone. 

Our  Papists,  however,  cite  those  opinions  of  men,  in  order  14 
that  faith  may  be  had  in  their  horrible,  blasphemous  and  cursed 
traffic  in  masses  for  souls  in  purgatory  [or  in  sacrifices  for  the 
dead  and  oblations].  But  they  will  never  prove  these  things 
from  Augustine.  And  when  they  have  abolished  the  traffic  in 
masses  for  purgatory,  of  which  Augustine  never  dreamt,  we 
will  then  discuss  with  them  as  to  whether  the  expressions  of 
Augustine,  being  without  the  warrant  of  the  Word,  are  to  be 
admitted,  and  whether  the  dead  should  be  remembered  at  the 
Eucharist.  For  it  is  of  no  consequence  that  articles  of  faith  15 
are  framed  from  the  works  or  words  of  the  holy  Fathers ;  oth- 
erwise their  mode  of  life,  style  of  garments,  of  house,  etc., 
would  become  an  article  of  faith,  just  as  they  have  trifled  with 
the  relics  of  the  saints.  We  have,  however,  another  rule,  viz. 
that  the  Word  of  God  should  frame  articles  of  faith ;  otherwise 
no  one,  not  even  an  angel.1 

Secondly.  From  this  it  has  followed  that  evil  spirits  have  16 
exercised  much  wickedness,  and  appeared  as  the  souls  of  the 
departed,  and  with  horrible  lies  and  tricks  demanded  masses, 
vigils,  pilgrimages,  and  other  alms.  All  of  which  we  had  to  17 
revive  as  articles  of  faith,  and  to  live  accordingly ;  and  the 
oa*  Pope  confirmed  these  things,  as  also  the  Mass  and  all  other 
abominations.     Here  there  is  no  yielding  or  surrendering. 

Thirdly,  Hence  arose  pilgrimages.  Instead  of  these,  masses,  18 
the  remission  of  sins  and  the  grace  of  God  were  demanded; 
for  the  Mass  controlled  everything.  But  it  is  very  certain  that 
such  pilgrimages,  without  the  Word  of  God,  have  not  been 
commanded  us,  neither  are  they  necessary,  since  the  soul  can  be 
cared  for  in  a  better  way,  and  these  pilgrimages  can  be  omitted 
without  all  sin  and  danger.     Why  do  they  leave  at  home  their 


1  Cf.  Formula  of  Concord,  Epit.,  Intr 


31 G  THE  ISMALCALD  ARTICLES. 

pastors,  the  Word  of  God,  wives,  children,  etc.,  attention  to 
whom  is  necessary  and  has  been  commanded,  and  run  after  un- 
necessary, uncertain,  pernicious  ignes  fatui  of  the  devil?  Be-  i$ 
sides  the  devil  was  in  the  Pope  when  he  praised  and  established 
these,  whereby  the  people,  in  a  great  number,  revolted  from 
Christ  to  their  own  works,  and  became  idolaters;  which  is 
worst  of  all,  for  the  reason  that  it  is  neither  necessary  nor  com- 
manded, but  is  senseless  and  doubtful,  and  besides  harmful. 
Wherefore  to  yield  or  concede  anything  here  is  not  permitted, 
etc.  And  it  should  be  taught  in  preaching  that  such  pilgrim-  20 
ages  are  not  necessary,  but  dangerous ;  and  then  see  what  will 
become  of  the  pilgrimages.  [For  thus  they  will  perish  of 
their  own  accord.] 

.  Fourthly.  Fraternities  [or  societies],  in  which  cloisters,  chap- 21 
ters,  and  associations  of  vicars  have  bound  themselves  in  wri- 
ting, and  by  a  definite  contract  and  confirmed  sale  have  made 
common  property  of  all  masses  and  good  works,  etc.,  both  for 
the  living  and  the  dead.  This  is  not  only  altogether  a  human 
bauble,  without  the  Word  of  God,  entirely  unnecessary  and  not 
commanded,  but  also  is  contrary  to  the  chief  article,  Of  Redemp- 
tion.    Wherefore  it  is  in  no  way  to  be  tolerated. 

Fifthly.  The  relics  of  the  saints,  about  which  there  are  so  22 
many  falsehoods,  trifles  and  absurdities  concerning  the  bones  of 
dogs  and  horses,  that  at  such  rascality  even  the  devil  has  laughed, 
ought  long  ago  to  have  been  condemned,  even  though  there 
were  some  good  in  them  :  and  so  much  the  more  in  that,  with- 
out the  Word  of  God,  they  are  an  entirely  unnecessary  and  use- 
less thing.  But  the  worst  is  that  they  have  imagined  that  these  23 
relics  work  the  indulgence  and  forgiveness  of  sins  [and  have 
revered  them]  as  a  good  work  and  service  of  God,  as  the 
Mass,  etc. 

Sixthly.  Here  belong  the  precious  indulgences  granted  (but  *4 
only  for  money)  to  the  living  and  the  dead,  by  which  the  mis- 
onr  erable  Judas  or  pope  has  sold  the  merit  of  Christ,  together 
with  the  superfluous  merits  of  all  saints  and  of  the  entire 
Church,  etc.  All  of  which  is  not  to  be  borne,  because  it  is 
without  the  Word  of  God,  and  without  necessity,  and  is  not 
commanded;  but  conflicts  with  the  chief  article.  For  the 
merit  of  Christ  is  [apprehended  and]  obtained  not  by  our 
works  or  pence,  but  from  grace  through  faith,  without  money 
and  merit;  and  is  offered  [and  presented]  not  through  the 
power  of  the  Pope,  but  through  the  preaching  of  God's 
Word. 

Of  the  Invocation  of  Saints. 

The  invocation  of  saints  is  also  one  of  the  abuses  of  Anti-23 
christ,  which  conflicts  with  the  chief  article,  and  destroys  the 


Part  II.    OF  THE  OFFICE  AND  WORK  OF  CHRIST.      317 

knowledge  of  Christ.  It  is  also  neither  commanded  ncr  ad- 
vised, has  no  example  [or  testimony]  in  Scripture,  and  in 
Christ  we  have  everything  a  thousand-fold  better,  even  though 
it  were  a  precious  thing,  as  it  is  not. 

And  although  the  angels  in  heaven  pray  for  us  (as  even  26 
Christ  also  does),  as  also  do  the  saints  on  earth,  and  perhaps 
also  in  heaven  j1  yet  it  does  not  follow  thence  that  we  should 
invoke  and  adore  the  angels  and  saints,  and  for  them  fast,  hold 
festivals,  celebrate  Mass,  make  offerings,  and  establish  churches, 
altars,  divine  worship,  and  in  still  other  ways  serve  them,  and 
regard  them  as  helpers  in  need,  and  divide  among  them  all  kinds 
of  help,  and  ascribe  to  each  one  a  particular  form  of  assistance, 
as  the  Papists  teach  and  do.  For  this  is  idolatry,  and  such 
lionor  belongs  alone  to  God. 

For  as  a  Christian  and  saint  upon  earth,  you  can  pray  for  me,  27 
not  only  in  one,  but  in  many  necessities.  But,  for  this  reason,  I 
ought  not  to  adore  and  invoke  you,  and  celebrate  festivals,  fasts, 
oblations,  masses  for  your  honor  [and  worship],  and  put  my 
faith  in  you  for  my  salvation.  I  can  in  other  ways  indeed  honor, 
love  and  thank  you  in  Christ.  If  now  such  idolatrous  honor  28 
were  withdrawn  from  angels  and  deceased  saints,  the  remaining 
honor  would  be  without  danger,  and  would  quickly  be  forgotten. 
For  where  advantage  and  assistance,  both  bodily  and  spiritual, 
are  no  more  to  be  expected,  there  the  worship  of  the  saints  will 
depart  in  peace,  whether  they  be  in  their  graves  or  in  heaven. 
For  without  a  purpose,  or  out  of  pure  love,  no  one  will  much  re- 
member, or  esteem,  or  honor  them  [bestow  on  them  divine  honor]. 

In  short :  Whatever  the  [Papal]  Mass  is,  and  whatever  pro-  2c 
ceeds  from  it  and  clings  to  it,  we  cannot  [in  general]  tolerate,  but 
we  are  compelled  to  condemn,  in  order  that  we  may  retain  the 
holy  sacrament  pure  and  certain,  according  to  the  institution  of 
Christ,  employed  and  received  through  faith. 

306  Article  III. 

Of  Chapters  and  Cloisters. 

That  chapters  and  cloisters  were  formerly  founded  with  the  1 
good  intention  to  educate  learned  men  and  chaste  and  modest 
women,  and  ought  again  to  be  turned  to  such  use,  in  order  that 
pastors,  preachers,  and  other  ministers  of  the  Churches  may  be 
had,  and  likewise  other  necessary  persons  for  the  administration 
of  the  government  [or  for  the  state]  in  cities  and  governments, 
and  well-educated  maidens  for  mothers  and  housekeepers,  etc. 

Parallel  Passages. — Augsburg  Confession,   Art.    xxvii.;    Apology,  Art 
xxvii.;  Smalcald  Articles,  Art.  xiv. 

1  Cf.  Apology,  Art.  xxi.,  8  sqq. 


318  THE  SMALCALD  ARTIlLES. 

If  they  will  not  serve  this  purpose,  it  is  better  that  they  2 
should  be  abandoned  or  altogether  destroyed,  rather  than  con- 
tinued with  their  blasphemous  services  invented  by  men  as 
something  better  than  the  ordinary  Christian  life  and  the  of- 
fices and  callings  appointed  by  God.  For  all  this  also  is  con- 
Irary  to  the  first  chief  article  concerning  the  redemption  made 
through  Jesus  Christ.  In  addition,  that  they  also  (as  all  other 
human  inventions)  have  not  been  commanded,  are  needless  and 
useless,  and  besides  afford  occasion  for  dangerous  and  vain  labor 
[dangerous  annoyances  and  fruitless  worship],  such  services  as 
the  prophets  call  Aven,1  i.  e.  pain  and  labor. 

Article  IV. 
Of  the  Papacy. 

That  the  Pope  is  not,  according  to  divine  law  or  according  1 
to  the  Word  of  God,  the  head  of  all  Christendom  (for  this 
name  belongs  to  Jesus  Christ  solely  and  alone),  but  is  only  the 
bishop  and  pastor  of  the  Church  at  Rome,  and  of  those  who 
voluntarily  [and  of  their  own  accord]  or  through  a  human 
creature  (that  is  a  political  magistrate)  attach  themselves  to  him, 
not  to  be  under  him  as  a  lord,  but  with  him  as  brethren  [col- 
leagues] and  associates,  as  Christians;  as  the  ancient  councils 
and  the  age  of  St.  Cyprian  show. 

But  to-day  none  of  the  bishops  venture  to  address  the  2 
Pope  as  brother  [as  was  done  in  the  age  of  Cyprian] ;  but  they 
must  call  him  most  gracious  lord,  even  though  they  be  kings 
or  emperors.  Such  arrogance  we  neither  will,  can,  nor  ought 
with  a  good  conscience  to  approve.  Let  him,  however,  who 
will  do  it,  do  so  without  us. 

Hence  it  follows  that  all  things  which  the  Pope,  from  a  3 
power  so  false,  mischievous,  blasphemous  and  arrogant,  has 
undertaken  and  done,  have  been  and  still  are  purely  diabolical 
affairs  and  transactions  (with  the  exception  of  the  administra- 
tion of  his  civil  power,  where  God  often  blesses  a  people,  even 
on,-  through  a  tyrant  and  faithless  scoundrel)  for  the  ruin  of 
the  entire  holy  [Catholic  or]  Christian  Church  (so  far  as  it 
is  in  his  power),  and  for  the  destruction  of  the  first  and  chief 
article  concerning  the  redemption  made  through  Jesus  Christ. 

For  all  his  bulls  and  books  are  extant,  in  which  he  roars 4 
like  a  lion  (as  the  angel  in  Rev.  12  indicates),  crying  out  that 
no  Christian  can  be  saved  unless  he  obey  him  and  be  subject  to 
him  in  all  things  that  he  wishes,  that  he  says  and  that  he  does. 

Parallel  Passages. — Augsburg  Confession,  Art.  xxviii. ;  Apclogy,  Arts 
rii,  23  sq. ;  xv.,  18  sq. ;  xxviii.  7. ;  Sraalcald  Articles,  328. 

1  Isa.  66  :  3. ;  Hos.  4 :  15. 


Part  II.    OF  THE  OFFICE  AND  WORK  OF  CHRIST.      31 9 

All  of  which  is  nothing  else  than  though  it  were  said,  that  al- 
though you  believe  in  Christ,  and  have  in  him  everything  that 
is  necessary  to  salvation,  yet  nothing  profits  you  unless  you 
regard  me  your  god,  and  be  subject  and  obedient  to  me ;  al- 
though, it  is  nevertheless  manifest  that  there  was  a  holy  Church 
without  the  Pope  for  at  least  more  than  five  hundred  years,  and 
that  even  to  the  present  day  the  churches  of  the  Greeks  and 
of  many  other  languages  neither  have  been  nor  are  still  under 
the  Pope.  Thus  it  is,  as  has  often  been  said,  a  human  figment  5 
which  is  not  commanded,  and  is  unnecessary  and  useless.  For 
the  holy  Christian  [or  Catholic]  Church  can  exist  very  well 
without  such  a  head,  and  it  wTould  certainly  have  remained 
better  [purer,  and  its  career  would  have  been  more  prosperous] 
if  such  a  head  had  not  been  raised  up  by  the  devil.  And  the  6 
Papacy  is  also  of  no  use  in  the  Church,  because  it  exercises  no 
ecclesiastical  office ;  and  therefore  it  is  necessary  for  the  Church 
to  remain  and  continue  to  exist  without  the  Pope. 

But  supposing  that  the  Pope  acknowledge1  that  he  is  su-7 
preme,  not  by  divine  right  or  from  God's  command,  but  that 
for  the  purpose  of  preserving  the  unity  of  Christians  against 
sects  and  heretics  they  should  have  a  head  to  whom  all  the  rest 
should  adhere ;  and  that  such  a  head  should  be  chosen  by  men, 
and  that  it  also  be  placed  within  the  choice  and  power  of  men 
to  change  or  remove  this  head,  just  as  the  Council  of  Con- 
stance almost  in  this  very  way  treated  the  popes,  deposing 
three  and  electing  a  fourth ;  supposing  (I  say),  that  the  Pope 
and  See  at  Rome  would  yield  and  accept  this  (which,  neverthe- 
less, is  impossible;  for  thus  he  would  suffer  his  entire  realm 
and  estate  to  be  overthrown  and  destroyed,  with  all  his  rights 
and  books,  a  thing  which,  to  speak  in  few  words,  he  cannot  do) ; 
nevertheless,  even  in  this  way  Christianity  would  not  be  helped, 
but  many  more  sects  would  arise  than  before. 

For  since  obedience  would  be  rendered  this  head  not  from  8 
God's  command,  but  from  man's  free  will,  it  would  easily  and 
oao  in  a  short  time  be  despised,  and  at  last  retain  no  member; 
neither  would  it  be  necessary  that  it  be  confined  to  Rome 
or  any  othor  place,  but  be  wherever  and  in  whatever  church 
God  would  grant  a  man  fit  for  the  office.  Oh,  the  indefiniteness 
and  confusion  that  wrould  result ! 

Wherefore  the  Church  can  never  be  governed  and  preserved  9 
better  than  if  we  all  live  under  one  head,  Christ,  and  all  the 
bishops,  equal  in  office  (although  they  be  unequal  in  gifts),  be 
diligently  joined  in  unity  of  doctrine,  faith,  sacraments,  prayer 
and  works  of  love,  etc.,  just  as  St.  Jerome  writes  that  the 
priests  at  Alexandria  together  and  in  common  governed  the 


1  C£  SmaL  Art.,  Melanchthon's  Subscription,  326. 


320  THE  SMALCWJ)   ARTICLES. 

churches,  as  did  also  the  apostles,  and  afterwards  all  bishops 
throughout  all  Christendom,  until  the  Pope  raised  his  head 
ibove  all.  This  article  clearly  shows  that  the  Pope  is  the  very  ic 
Antichrist,  who  has  exalted  and  opposed  himself  against 
Christ,  because  he  does  not  wish  Christians  to  be  saved  without 
his  power,  which  nevertheless  is  nothing,  and  is  neither  estab- 
lished nor  commanded  by  God.  This  is,  properly  speaking,  to  i 
" exalt  himself  above  all  that  is  called  God," 'as  Paul  says, 
2  Thess.  2  :  4.1  This  indeed  neither  the  Turks  nor  the  Tartars 
do,  although  they  are  great  enemies  of  Christians,  but  they 
allow  whoever  wishes  to  believe  in  Christ,  and  they  receive 
[outward  or]  bodily  tribute  and  obedience  from  Christians. 

The  Pope,  however,  prohibits  this  faith,  saying  that  if  any  12 
one  wish  to  be  saved  he  must  obey.  This  we  are  unwilling  to 
do,  even  though  on  this  account  we  must  die  in  God's  name. 
This  all  proceeds  from  the  fact  that  the  Pope  has  wished  to  be  13 
considered  the  supreme  head  of  the  Christian  Church  according 
to  divine  law.  Accordingly  he  has  made  himself  equal  to 
and  above  Christ,  and  has  caused  himself  to  be  proclaimed  the 
head,  and  then  the  lord  of  the  Church,  and  finally  of  the 
whole  world,  and  simply  God  on  earth,  until  he  has  attempted 
to  issue  commands  even  to  the  angels  in  heaven.  And  when  a  14 
distinction  is  made  between  a  dogma  of  the  Pope  and  Holy 
Scripture,  and  a  comparison  of  the  two  is  made,  it  is  found 
that  the  dogma  of  the  Pope,  even  the  best,  has  been  taken  from 
[civil]  imperial  and  heathen  law,  and  treats  of  political  matters 
and  decisions  or  rights,  as  the  Decretals  show ;  afterwards,  it 
teaches  of  ceremonies  concerning  churches,  garments,  food,  per- 
sons and  like  shows,  masks  and  comical  things  above  measure, 
but  in  all  these  things  nothing  at  all  of  Christ,  faith  and  the 
qno  commandments  of  God;  and  lastly  is  nothing  else  than 
the  devil  himself,  while  over  and  against  God  he  urges 
[and  disseminates]  his  falsehoods  concerning  masses,  purgatory, 
a  monastic  life,  one's  own  works  and  [fictitious]  divine  worship 
(for  this  is  the  true  Papacy,  upon  each  of  which  the  Papacy  is 
altogether  founded  and  is  standing),  and  condemns,  murders 
and  tortures  all  Christians  who  do  not  exalt  and  honor  these 
abominations  of  the  Pope  above  all  things.  Wherefore  just  as 
we  cannot  adore  the  devil  himself  as  Lord  and  God,  so  we  can- 
not endure  his  apostle,  the  Pope  or  Antichrist,  in  his  rule  as 
head  or  lord.  For  to  lie  and  to  kill,  and  to  destroy  body  and 
soul  eternally,  is  a  prerogative  of  the  Papal  government,  as  I 
have  very  clearly  shown  in  many  books. 

In  these  four  articles  they  will  have  enough  to  condemn  in  15 
the  Council.     For  they  will  not  concede  us  even  the  least  point 

1  Cf.  Sm.  Art.,  336,  $  39. 


Part  III.,  Art.  I.    OF  SIX.  321 

in  these  articles.  Of  this  we  should  be  certain,  and  keep  the 
hope  in  mind,  that  Christ  our  Lord  has  attacked  his  adversary, 
whom  he  will  pursue  and  destroy,  both  by  his  Spirit  and  com- 
ing.    Amen. 

For  in  the  Council  we  will  stand  not  before  the  Emperor  or  16 
the  political  magistrate,  as  at  Augsburg  (where  the  Emperor 
published  a  most  gracious  edict,  and  caused  matters  to  be  heard 
kindly  and  dispassionately),  but  we  will  appear  before  the  Pope 
and  devil  himself,  who  intends  to  hear  nothing,  but  merelv 
[when  the  case  has  been  publicly  announced]  to  condemn,  to 
murder  and  to  force  to  idolatry.  Wherefore  we  ought  not  here 
to  kiss  his  feet,  or  to  say :  "  Thou  art  my  gracious  lord,"  but 
as  the  angel  in  Zechariah  3  :  2  said  to  Satan  :  "  The  Lord  re- 
buke thee,  O  Satan." 


310  PART  THIRD. 

Concerning  the  following  articles  we  will  be  able  to  treat 
with  learned  and  reasonable  men,  or  even  among  ourselves. 
The  Pope  and  the  Papal  government  do  not  care  much  about 
these.  For  with  them  conscience  is  nothing,  but  money,  glory, 
honors,  power  are  to  them  everything. 


I.   Of  Sin. 

Here  we  must  confess,  as  Paul  says  in  Rom.  5:11,  that  sin  t 
originated  [and  entered  the  world]  from  one  man  Adam,  by 
whose  disobedience  all  men  were  made  sinners,  and  subject  to 
death  and  the  devil.1     This  is  called  original  or  capital  sin. 

The  fruits  of  this  sin  are  afterwards  the  evil  deeds  which  are  2 
forbidden  in  the  Ten  Commandments,  such  as  [distrust]  unbe- 
lief, false  faith,  idolatry,  to  be  without  the  fear  of  God,  arro- 
gance, blindness,  and,  to  speak  briefly,  not  to  know  or  regard 
God ;  secondly,  to  lie,  to  swear  by  [to  abuse]  God's  name  [to 
swear  falsely],  not  to  pray,  not  to  call  upon  God,  not  to  regard 
God's  Word,  to  be  disobedient  to  parents,  to  murder,  to  be  un- 
chaste, to  steal,  to  deceive,2  etc. 

This  hereditary  sin  is  so  deep  [and  horrible]  a  corruption  of  3 
nature,  that  no  reason  can  understand  it,  but  it  must  be  [learned 

Parallel  Passages. — Augsburg  Confession,  ii.,  xviii. ;  Apology,  ii.,  chaj 
(iii.) ;  Formula  of  Concord,  Ep.  and  Sol.  Dec,  i. 

1  Rom.  5  :  12,  19.  ■  Apology,  ii  :  7  sq. ;  24  sq. 

41 


^22  THE  SMALCALD  ARTICLES. 

and]  believed  from  the  revelation  of  Scriptures,1  Ps.  51  :  5  •, 
Rom.  5  :  12  sqq. ;  Ex.  33  :  3  ;  Gen.  3  :  7  sqq.  Wherefore  the 
dogmas2  of  the  scholastic  doctors  are  pure  errors  and  obscura- 
tions contrary  to  this  article,  for  by  them  it  is  taught : 

That  since  the  fall  of  Adam   the  natural    powers  of  man  4 
have  remained  entire  and  incorrupt,  and  that  man  by  nature 
has  right  reason  and  a  good  will,  as  the  philosophers  teach. 
Il         And  that  man  has  a  free  will  to  do  good  and  omit  evil,  5 
and,  again,  to  omit  good  and  do  evil. 

Also  that  man  by  his  natural  powers  can  observe  and  do  all  6 
the  commands  of  God. 

And  that,  by  his  natural  powers,  he  can  love  God  above  all  7 
things,  and  his  neighbor  as  himself. 

Also  if  a  man  do  as  much  as  is  in  him,  God  certainly  grants  £ 
to  him  his  grace. 

And  if  he  wish  to  come  to  the  sacrament,  there  is  no  need  of  9 
a  good  intention  to  do  good,  but  it  is  sufficient  if  he  have  not 
a  wicked  purpose  to  commit  sin ;  so  entirely  good  is  his  nature 
and  so  efficacious  the  sacrament. 

Also  that  it  is  not  founded  upon  Scripture  that,  for  a  good  10 
work,  the  Holy  Ghost  with  his  grace  is  necessary. 

Such  and  many  similar  things  have  arisen  from  want  of  un-  1 1 
derstanding  and  learning  concerning  both  sins  and  Christ  our 
Saviour,  and  they  are  truly  heathen  dogmas  which  we  cannot 
endure.  For  if  these  dogmas  would  be  right,  Christ  has  died 
in  vain,  since  there  is  in  man  no  sin  and  misery  for  which  he 
should  have  died ;  or  he  would  have  died  only  for  the  body, 
not  for  the  soul,  inasmuch  as  the  soul  is  entirely  sound,  and  the 
body  only  is  subject  to  death. 


II.  Of  the  Law. 

Here  we  hold  that  the  Law  was  given  by  God,  first  to  restrain  1 
in  by  threats  and  the  dread  of  punishment,  and  by  the  proin- 
se  and  offer  of  grace  and  favor.  But  all  these  miscarried,  on 
account  of  the  wickedness  which  sin  has  wrought  in  man. 
For  thereby  a  part  were  rendered  worse,  who  are  hostile  to  the  2 
Law,  because  it  forbids  those  things  which  they  do  willingly, 
and  enjoins  those  things  which  they  do  unwillingly.  There- 
fore, if  they  were  not  restrained  by  punishment,  they  would  do 
more  against  the  Law  than  before.     For  these  are  rude  and 

Parallel  Passages. — Apology,  chap,  (iii.),  xii. :  88  sq. ;   Formula  of  Con 
cord,  Ep.  and  Sol.  Dec,  v.,  vi. 

1  Formula  of  Concord,  Epit.,  i. :  8,  p.  520. 

1  Aug.  Conf.,  xviii. :  8,  p.  43 :  Apology,  ii. :  8  sq.,  p.  79. 


Part  III.,  Art.  III.    OF   REPENTA.NCE  323 

wicked  [unbridled  and  secure]  men,  who  do  evil  wherever  they 

have  the  opportunity. 

«5jo        The  rest  are  blind  and  arrogant,  and  think  that  they  ob-3 

serve  and  can  observe  the  Law  by  their  own  powers,  as  has 
been  said  above  concerning  the  scholastic  theologians ;  thence 
come  the  hypocrites  and  false  saints.1 

But  the  chief  office  or  power  of  the  Law  is  that  it  reveal  4 
original  sin  with  all  its  fruits,  and  show  man  how  very  low  his 
nature  has  fallen,  and  that  it  has  become  utterly  corrupted ;  as 
the  Law  must  tell  that  man  neither  has  nor  cares  for  God,  and 
adores  other  gods,  a  matter  which  before  and  without  the  Law 
would  not  have  been  believed.  In  this  way  he  becomes  terri- 
fied, is  humbled,  desponds,  despairs  and  anxiously  desires  aid; 
neither  does  he  know  whither  to  flee ;  he  begins  to  be  enraged 
at  God,  and  to  murmur,  etc.  This  is  what  Paul  says  (Rom.  4 : 
15):  "  The  Law  worketh  wrath."  And  Rom.  5  :  20  :  "  Sin  is 
increased  by  the  Law."  ["  The  Law  entered  that  the  offence 
might  abound."] 

III.   Of  Repentance. 

This  office  [of  the  Law]  the  New  Testament  retains  and  1 
exercises,  as  St.  Paul  (Rom.  1  :  18)  does,  saying:  "The  wrath 
of  God  is  revealed  from  heaven  against  all  ungodliness  and  un- 
righteousness of  men."  And  3  :  19  :  "All  the  world  is  guilty 
before  God."  "  No  man  is  righteous  before  him."  And  Christ 
(John  16  :  8)  says:  "The  Holy  Ghost  will  reprove  the  world 
of  sin." 

This  therefore  is  a  thunderbolt  of  God,  by  which  he  strikes  2 
manifest  sinners  and  hypocrites  in  one  mass,  and  declares  no 
one  righteous,  but  forces  them  all  together  to  terror  and  de- 
spair.2 This  is  the  hammer,  as  Jeremiah  says  (23  :  29) :  "  Is 
not  my  Word  like  a  hammer  that  breaketh  the  rock  in  pieces?" 
This  is  not  activa  contritio,  or  manufactured  repentance,  but 
vassiva  contritio  [torture  of  conscience],  true  sorrow  of  heart, 
suffering  and  sense  of  death.3 

For  that  is  the  beginning  of  true  repentance  ;  and  here  man  3 
must  hear  such  a  sentence  as  this :  "  You  are  all  of  no  account, 
whether  you  be  manifest  sinners  or  saints  [in  your  own  opinion] ; 
you  all  must  become  different  and  do  otherwise  than  you  now 

Parallel  Passages. — Augsburg  Confession,  xii. ;  Apology,  xii. ;  chap,  (vi.;, 
16  sq. ;  Large  Catechism,  Baptism,  497,  \  77  sqq. ;  Formula  of  Concord,  iv. :  16 
sq. ;  v. :  7  sq. 

1  Cf.  Formula  of  Concord,  Sol.  Dec,  v. :  10,  p.  636. 
*  See  above,  Part  III.,  Art.  ii.,  \  4. 
'  Cf.  Apology,  xii. :  29,  p.  254. 


324  THE  BMALCALD  ARTICLES. 

are  and  arc  doing,  be  you  great,  wise,  powerful  and  holy  as  you 
may.     Here  no  one  is  [righteous,  holyj,  godly,"  etc.1 

But  to  this  office  the  New  Testament  immediately  adds  the  4 
consolatory  promise  of  grace  through  the  Gospel,  which  must 
be  believed,  as  Christ  declares  (Mark  1:15):  "  Repent  and  be- 
lieve the  Gospel,"  i.  e.  become  different  and  do  otherwise,  and 
010    believe  my  promise.     And  before  him  John  is  named  a  5 

preacher  of  repentance,  but  "for  the  remission  of  sins,"  i.  e. 
John  was  to  accuse  all,  and  prove  that  they  were  sinners,  that 
they  might  know  what  they  were  before  God,  and  might  ac- 
knowledge that  they  were  lost  men,  and  might  thus  be  prepared 
for  the  Lord,  to  receive  grace,  and  to  expect  and  accept  from 
him  the  remission  of  sins.  Thus  Christ  also  (Luke  24:47)6 
himself  says:  "That  repentance  and  remission  of  sins  should 
be  preached  in  his  name  among  all  nations." 

But  when  the  Law  alone,  without  the  co-operation  of  the  7 
Gospel,  exercises  this,  its  office  is  death  and  hell,  and  man  must 
despair,  as  Saul  and  Judas  ;2  just  as  St.  Paul  (Rom.  7:10)  says 
that  through  sin  the  Law  killeth.  On  the  contrary,  the  Gos-8 
pel  brings  consolation  and  remission,  not  only  in  one  way,  but 
through  the  Word  and  sacraments  and  the  like,  as  we  will  heal 
afterward  that  "  with  the  Lord  is  plenteous  redemption,"  as  Ps. 
130  :  7  says,  against  the  dreadful  captivity  of  sin. 

We  will  next  contrast  the  false  repentance  of  tbe  sophists  9 
with  true  repentance,  in  order  that  both  may  be  the  hotter  un- 
derstood. 

Of  the  False  Repentance  of  the  Papists 

It  was  impossible  that  they  should  teach  correctly  concern-  io 
ing  repentance,  since  they  did  not  rightly  know  what  s.;ds  are. 
For,  as  has  been  shown  above,3  they  do  not  believe  aright  con- 
cerning original  sin,  but  say  that  the  natural  powers  of  man 
have  remained  unimpaired  and  incorrupt ;  that  reason  can 
teach  aright,  and  the  will  can  accordingly  do  aright  [those  thing? 
which  are  taught],  that  God  certainly  gives  his  grace  when  9 
man  does  only  as  much  as  is  in  him,  according  to  his  free  will. 

From  this  dogma  it  follows  that  they  must  repent  only  for  :i 
actual  sins,  such  as  wicked  thoughts  that  are  acquiesced  in  (for 
wicked  emotion  [concupiscence,  vicious  feelings  and  inclinations], 
lust  and  improper  dispositions  [according  to  them]  are  not  sins), 
and  for  wicked  words  and  deeds,  which  the  free  will  couM 
readily  have  omitted.  And  to  such  repentance  they  fix  three  .  1 
parts,  contrition,  confession  and  satisfaction,  with  this  consola- 

1  Cf.  Rom.  3 :  10-12. 

*  Apology,  xii.,  8,  p.  168. 

•  See  above,  Part  III.,  i.,  4  sq.,  p.  310. 


Part  m.,  Art.  III.    OF  REPENTANCE.  325 

lion  and  promise  added :  If  man  truly  repent,  confess,  render 
satisfaction,  he  thereby  merits  forgiveness,  and  settles  for  his 
«14    sins  with  God.     Thus  in  repentance  men  were  instructed 

to  repose  confidence  in  their  own  works.     Hence  the  ex-  13 
pression  originated,  which  was  employed  in  the  pulpit  when 
public  absolution  was  announced  to  the  people :  "  Prolong,  O 
God,  my  life,  until  I  shall  make  satisfaction  for  my  sins  and 
amend  my  life." 

Here   neither  Christ   nor   faith   was   mentioned ;    but  they  14 
fioped,  by  their  own  works,  to  overcome  and  efface  sins  before 
God.     And  with  this  intention  we  became  priests  and  monks, 
that  we  might  array  ourselves  against  sin. 

As  to  contrition,  the  state  of  the  case  was  this:  Since  no  one  it 
could  retain  all  his  sins  in  memory  (especially  as  committed 
through  an  entire  year),  they  inserted  this  provision,  viz.  that 
if  the  remembrance  of  a  concealed  sin  should  perhaps  return, 
this  also  should  be  repented  of  and  confessed,  etc.  Meanwhile 
they  were  commended  to  the  grace  of  God. 

Since  also  no  one  could  know  how  great  the  contrition  ought  16 
to  be  which  would  be  sufficient  before  God,  they  gave  this  con- 
solation :  He  who  could  not  have  contrition,  at  least  ought  to 
have  attrition,  which  I  may  call  a  half  or  beginning  of  contri- 
tion. Both  these  terms  every  one  of  them  has  understood, 
and  now  knows,  as  little  as  I.1  Such  attrition  is  reckoned  as 
contrition  to  those  going  to  confession. 

And  when  any  one  said  that  he  could  not  have  contrition,  or  17 
could  not  lament  his  sins  (as  might  have  occurred  in  illicit  love 
or  the  desire  for  revenge,  etc.),  they  asked  whether  he  did  not 
wish  or  desire  to  lament.  When  one  would  reply  Yes  (for  who, 
save  the  devil  himself,  would  here  say  No  ?),  they  accepted  this 
as  contrition,  and  forgave  him  his  sins  on  account  of  this  good 
work  of  his  [which  they  adorned  with  the  name  of  contrition]. 
Here  they  cite  the  example  of  Bernard,  etc. 

Here  we  see  how  blind  reason,  in  matters  pertaining  to  God,  18 
gropes  about,  and,  according  to  its  own  imagination,  seeks  for 
consolation  in  its  own  works,  and  cannot  think  of  Christ  and 
faith.  But  if  it  be  considered  in  the  light,  this  contrition  is  a 
manufactured  and  fictitious  thought  [or  imagination],  derived 
from  man's  own  powers,  without  faith  and  without  the  know- 
ledge of  Christ.  And  in  it,  sometimes  the  poor  sinner,  when 
he  reflected  upon  his  own  lust  and  desire  for  revenge,  would 
have  laughed,  rather  than  wept,  except  one  who  either  has 
been  struck  by  [the  lightning  of]  the  Law,  or  has  been  vainly 
01c  vexed  by  the  devil  with  a  sorrowful  spirit.  Such  contri- 
tion is  certainly  mere  hypocrisy,  and    has    not  mortified 

1  Apology,  chap,  (vi.) :  81,  p.  201. 


326  THE  SMALCALD  ARTICLES. 

the  lust  for  sins  [flames  of  lust] ;  for  they  must  grieve,  even 
though,  if  it  had  been  free  to  them,  they  would  have  preferred 
to  sin. 

With  confession  it  stood  thus :  Every  one  must  enumerate  15 
all  his  sins  (which  is  an  impossible  thing).  This  was  a  great 
torment.  But  if  any  one  had  forgotten  some  sins,  he  would 
be  absolved  on  the  condition  that  if  they  would  occur  to  him 
he  must  still  confess  them.  Thereby  he  could  never  know 
whether  he  had  confessed  sufficiently,  or  when  the  confession 
would  ever  have  an  end.  Yet  they  were  pointed  to  their  own 
works,  and  comforted  thus :  The  more  perfectly  one  confesses, 
and  the  more  he  is  ashamed  of  himself  and  blames  himself  to 
the  priest,  the  sooner  and  better  he  renders  satisfaction  for  his 
sins ;  for  such  humility  certainly  earns  grace  before  God. 

Here  there  was  no  faith  or  Christ,  and  the  virtue  of  the  20 
absolution  was  not  declared  to  him,  but  upon  the  enumeration 
of  sins  and  the  shame  depended  the  consolation.     What  tor- 
ture, rascality  and  idolatry  such  confession  has  produced  can- 
not be  enumerated. 

But  the  satisfaction  is  most  indefinite  [involved]  of  all.  For  21 
no  man  could  know  how  much  to  render  for  a  single  sin,  to  say 
nothing  for  all.  Here  they  have  resorted  to  the  device  of  a 
small  satisfaction,  which  could  indeed  be  rendered,  as  five  Pa- 
ternosters, a  day's  fast,  etc. ;  for  the  rest  of  the  repentance  they 
point  to  purgatory. 

Here  also  there  was  extreme  misery.    For  some  thought  that  22 
they  would  get  out  of  purgatory,  because,  according  to  the  old 
canons,  seven  years'  repentance  belongs  to  a  single  mortal  sin. 
Nevertheless  confidence  was  placed  upon  our  work  of  satisfac-  23 
tion,  and  if  the  satisfaction  could  have  been  perfect,  confidence 
would  have  been  placed  in  it  entirely,  and  neither  faith  nor 
Christ  would  have  been  of  use.     But  this  was  impossible.     If 
my  one  had  repented  in  that  way  for  a  hundred  years,  he  would 
t;till  not  have  known  whether  he  had  repented  enough.     This 
is  always  to  repent  and  never  to  come  to  repentance. 
qiR        Here  now  the  holy  See  at  Rome  came  to  the  aid  of  the  24 

poor  Church,  and  invented  indulgences,  whereby  it  remitted 
and  waived  [expiation  or]  satisfaction,  first,  for  a  single  year, 
for  seven  years,  for  a  hundred  years,  and  distributed  them 
among  the  cardinals  and  bishops,  so  that  one  could  grant  in- 
dulgence for  a  hundred  years,  and  another  for  a  hundred  days. 
But  it  reserved  to  itself  alone  the  power  to  waive  all  the  sat- 
isfaction. 

Since  now  this  began  to  yield  money,  and  the  traffic  in  bulls  25 
was  profitable,  it  devised  a  golden  jubilee  year  [a  truly  gold- 
bearing  year],  and  fixed  it  at  Rome.     It  called  this  the  remis- 
sion of  all  punishment  and  guilt.     Thither  the  people  ran,  be- 


Part  III.,  Art.  III.    OF  REPENTANCE.  327 

cause  every  one  wished  to  be  freed  from  a  grievous,  insupport- 
able burden.  This  was  to  find  and  raise  the  treasures  of  the 
earth. 

Immediately  the  Pope  pressed  still  further,  and  multiplied 
the  golden  years  one  upon  another.  But  the  more  he  devoured 
money,  the  wider  did  his  jaws  open.  Therefore  by  his  legates 
these  years  were  published  [everywhere]  in  the  countries,  until 
all  churches  and  houses  were  full  of  the  jubilee.  At  length  26 
he  resorted  to  purgatory  among  the  dead,  first  by  establishing 
masses  and  vigils,  afterwards  by  indulgences  and  a  golden  year, 
and  finally  souls  became  so  cheap  that  he  released  one  for  a 
farthing. 

Nevertheless  even  this  is  not  half.  For  although  the  Pope  2? 
taught  men  to  depend  upon,  and  trust  in,  these  indulgences  for 
salvation,  yet  he  rendered  the  whole  matter  again  uncertain. 
For  in  his  bulls  he  puts  it  thus :  He  who  wishes  to  become 
participant  in  the  indulgences  of  a  year  of  jubilee,  ought  to  be 
contrite,  and  to  have  confessed,  and  to  pay  money.  Moreover 
we  have  heard  above  that  this  contrition  and  confession  are 
with  them  uncertain  and  hypocrisy.  Likewise  also  no  one 
knew  what  soul  was  in  purgatory,  and  if  some  were  therein, 
no  one  knew  who  had  repented  and  confessed  aright.  There- 
fore he  took  the  coveted  money,  and  comforted  them  mean- 
while with  his  power  and  indulgence,  and  pointed  them  again 
to  their  uncertain  work. 

If  now  there  were  some  who  did  not  regard  themselves  28 
guilty  of  such  actual  sins  in  thoughts,  words  and  works  (as  I 
and  my  like,  in  monasteries  and  chapters,  wished  to  be  monks 
and  priests,  and  by  fasting,  watching,  praying,  saying  Mass, 
harsh  clothing  and  hard  beds  to  protect  ourselves  from  evil 
0-1,-  spirits,  and  with  heart  and  soul  to  be  holy),  yet  the  hered- 
itary, inborn  evil  sometimes  in  sleep  did  that  (as  also  St. 
Augustine  and  Jerome  among  others  confess)  which  is  its  na- 
ture. Nevertheless  each  one  was  regarded  by  the  others  as  so 
holy,  as  we  taught,  without  sin  and  full  of  good  works,  that 
we  could  communicate  and  sell  our  good  works  to  others,  as 
being  superfluous  to  us  for  heaven.  This  is  indeed  true,  and 
seals,  letters  and  illustrations  are  it  hand. 

Such  as  these  did  not  need  repentance.  For  of  what  would  25 
they  repent,  as  they  had  not  acquiesced  in  the  wicked  thoughts? 
What  would  they  confess  [concerning  words  not  uttered],  as 
they  had  avoided  the  expression?  For  what  should  they  ren- 
der satisfaction,  as  they  were  so  guiltless  of  any  deed  that  they 
could  even  sell  their  superfluous  righteousness  to  other  poor 
sinners?  Such  saints  were  also  the  Pharisees  and  Scribes  in 
the  time  of  Christ. 

Here  comes  the  fiery  ange],  St.  John,  the  true  preacher  of  $c 


328  THE  SMALCALD  ARTICLES. 

repentance,  and  strikes  with  one  bolt  all  of  both  classes  [those 
selling  and  those  buying  works]  in  one  mass,  and  says:  "Re- 
pent" (Matt.  3  :  2).  Thus  the  former  imagine  :  We  neverthe-  31 
less  have  repented.  The  latter:  We  need  no  repentance.  John  32 
says :  Repent  ye  all,  for  ye  are  false  penitents ;  so  are  these 
false  saints,  and  all  of  both  classes  need  the  forgiveness  of  sins, 
because  ye  all  still  know  not  what  true  sin  is,  to  be  silent  as 
to  your  obligation  to  repent  and  escape  from  it.  For  no  one 
of  you  is  good;  you  are  full  of  unbelief,  stupidity  and  igno- 
rance of  God  and  God's  will.  For  here  he  is  present:  "Of 
whose  fulness  have  all  we  received,  and  grace  for  grace"  (John 
1  :  16),  and  without  him  no  man  can  be  just  before  God. 
Wherefore  if  you  wish  to  repent,  repent  aright ;  your  repent- 
ance is  nothing.  And  you  hypocrites,  who  do  not  need  repent- 
ance, you  generation  of  vipers,  who  has  warned  you  to  flee  from 
the  wrath  to  come  ?  etc.  (Matt.  3:7;  Luke  3  :  7). 

In    the   same   way    Paul    also   preaches  (Rom.  3:  10-12)  .-33 
"There  is  none  righteous,  there  is  none  that  understandeth, 
there  is  none  that  seeketh  after  God,  there  is  none  that  doetli 
good,  no  not  one ;  they  are  all  gone  out  of  the  way ;  they  are 
together  become  unprofitable."     And  Acts  17  :  30  :  "  God  now  34 
commandeth  all  men  everywhere  to  repent."     "  All  men,"  he 
says;  no  one  excepted  who  is  a  man.     This  repentance  teaches  35 
q-jo    us  to  discern  sin,  viz.  that  we  are  altogether  lost,  and  that 
with  us,  both  within  and  without,  there  is  nothing  good, 
and  that  we  ought  absolutely  to  become  other  and  new  men. 

This  repentance  is  not  partial  and  beggarly  [incomplete],  such  36 
as  is  that  for  actual  sins,  nor  is  it  even  as  uncertain  as  that. 
For  it  does  not  dispute  as  to  whether  there  is  or  is  not  sin,  but 
it  overthrows  everything  in  a  mass,  and  affirms  that  with  respect 
to  us,  all  is  nothing  but  sin.  For  why  do  we  wish  longer  to 
investigate,  to  divide  or  distinguish  ?  Therefore,  this  contri- 
tion also  is  not  uncertain.  For  nothing  remains  there  by  which 
we  can  think  of  any  good  thing  to  pay  for  sin,  but  we  only  de- 
spair concerning  all  things  that  wre  are,  that  we  think,  that  we 
speak  and  do,  etc. 

Likewise  the  confession  also  cannot  be  false,  uncertain  or  37 
partial.  For  he  who  confesses  that  all  in  him  is  nothing  but 
sin,  comprehends  all  sins,  excludes  none,  forgets  none.  So  also  38 
the  satisfaction  cannot  be  uncertain,  because  it  is  not  an  uncer- 
tain, sinful  work  of  ours,  but  it  is  the  suffering  and  blood  of 
the  innocent  Lamb  of  God  who  taketh  away  the  sin  of  the 
world. 

Of  this  repentance  John  preaches ;  and  afterwards  Christ  in  3$ 
the  Gospel,  and  we  also.     By  this  preaching  of  repentance  we 
dash  to  the  ground  the  Pope  and  everything  that  is  built  upon 
our  good  works.     For  all   are  built  upon  a  rotten  and  vain 


Krt  ill.,  Art.  III.    OF  REPENTANCE.  329 

foundation,  which  is  called  a  good  work  or  law,  even  though  no 
good  work  be  there,  but  only  wicked  works,  and  no  one  does 
the  Law  (as  Christ,  John  7:19,  says),  but  all  transgress  it. 
Therefore  the  building  is  nothing  but  falsehood  and  hypocrisy, 
even  [in  the  part]  where  it  is  most  holy  and  beautiful. 

This  repentance  in  Christians  continues  until  death,  because,  4a 
through  the  entire  life,  it  contends  with  sin  remaining  in  the 
flesh,  as  Paul  (Rom.  7  :  14-25)  shows,  that  he  wars  with  the 
law  in  his  members,  etc. ;  and  this  not  by  his  own  powers,  but 
by  the  gift  of  the  Holy  Ghost  that  follows  the  remission  of 
bins.  This  gift  daily  cleanses  and  purges  the  remaining  sins, 
and  works  so  as  to  render  man  pure  and  holy.  Hereof  the  41 
Pope,  the  theologians,  the  jurists,  and  every  other  man  know 
01  n  nothing  [from  their  own  reason],  but  it  is  a  doctrine  from 
heaven  revealed  through  the  Gospel,  and  is  proclaimed  as 
heresy  by  the  godless  saints. 

But  if  certain  sectarists  would  arise,  some  of  whom  are  per-  42 
haps  already  present,  and  in  the  time  of  the  insurrection  of  the 
peasants  came  to  my  view,  holding  that  all  those  who  have  once 
received  the  Spirit  or  the  forgiveness  of  sins,  or  have  become 
believers,  even  though  they  would  afterwards  sin,  would  still 
remain  in  the  faith,  and  sin  would  not  injure  them,  and  cry 
thus:  aDo  whatever  you  please;  if  you  believe,  it  is  all 
nothing ;  faith  blots  out  all  sins," l  etc. — They  say,  besides,  that 
if  any  one  sins  after  he  has  received  faith  and  the  Spirit,  he 
never  truly  had  the  Spirit  and  faith.  I  have  seen  and  heard 
of  many  men  so  insane,  and  I  fear  that  such  a  devil  is  still  re- 
maining in  some. — 

If,  therefore,  I  say,  such  persons  would  hereafter  also  arise,  43 
it  is  necessary  to  know  and  teach  that  if  saints  who  still  have 
and  feel  original  sin,  and  also  daily  repent,  and  strive  with  it, 
fall  in  some  way  into  manifest  sins,  as  David  into  adultery, 
murder  and  blasphemy,  faith  and  the  Holy  Ghost  are  then  ab- 
sent from  them  [they  cast  out  faith   and  the  Holy  Ghost]. 
For  the  Holy  Ghost  does  not  permit  sin  to  have  dominion,  to  14 
gain  the  upper  hand  so  as  to  be  completed,  but  represses  and 
restrains  it  so  that  it  must  not  do  what  it  wishes.     But  if  it  do 
what  it  wishes,  the  Holy  Ghost  and  faith  are  not  there  present. 
For  St.  John  says  (1  Ep.  3:9):  "  Whosoever  is  born  of  God  a; 
doth  not  commit  sin,  ....  and  he  cannot  sin."    And  yet  that 
is  also  the  truth  which  the  same  St.  John  says  (1  Ep.  1:8): 
"  If  we  say  that  we  have  no  sin,  we  deceive  ourselves  and  the 
!ruth  is  not  in  us." 

1  Antinomians ;  cf.  Form,  of  Con.,  v. :  15,  p.  636. 
42 


330  THE  SMALCALD   ARTICLES. 


IV.    Of  the   Gospel. 

We  will  now  return  to  the  Gospel,  which  not  merely  in  one 
way  gives  us  counsel  and  aid  against  sin;  for  God  is  super- 
abundantly rich  in  his  grace.  First,  through  the  spoken  AVord 
by  which  the  forgiveness  of  sins  is  preached  in  the  whole 
world;  which  is  the  peculiar  office  of  the  Gospel.  Secondly, 
through  baptism.  Thirdly,  through  the  holy  sacrament  of  the 
altar.  Fourthly,  through  the  power  of  the  keys,  and  also 
through  the  mutual  conversation  and  consolation  of  brethren, 
Matt.  18  :  20  :  "  Where  two  or  three  are  gathered  together,"  etc. 

320  V.  Of  Bajrism. 

Baptism  is  nothing  else  than  the  Word  of  God  [with  mer-  i 
sion]  in  the  water,  commanded  by  his  institution,  or  as  Paul 
says  :  "  A  washing  in  the  Word ;"  just  as  Augustine  also  says : 
"  The  Word  comes  to  the  element,  and  it  becomes  a  sacrament." 
Therefore,  we   do  not  hold   with   Thomas  and  the   monastic  2 
preachers  or  Dominicans,  who  forget  the  Word  (God's  institu- 
tion) and  say  that  God  has  imparted  to  the  water  a  spiritual 
power,  which,  through  the  water,  washes  away  sin.     Nor  do  3 
we  agree  with  Scotus  and  the  Barefooted  monks  [Minorites  or 
Franciscan  monks],  who  teach  that,  by  the  assistance  of  the  di- 
vine will,  baptism  washes  away  sins,  and  that  this  ablution  oc- 
curs only  through  the  will  of  God,  and  by  no  means  through 
the  Word  and  water. 

Of  the  baptism  of  children,  we  hold  that  children  ought  to  4 
be   baptized.      For  they  belong  to  the  promised  redemption 
made  through  Christ,  and  the  Church  should  administer  it  to 
them. 

VI.   Of  the  Sacrament  of  the  Altar. 

Of  the  sacrament  of  the  altar  we  hold  that  bread  and  wine  1 
in  the  Supper  are  the  true  body  and  blood  of  Christ,  and  are 
given  and  received  not  only  by  the  godly,  but  also  by  wicked 
Christians. 

And  that  not  only  one  form  is  to  be  given.     For  we  do  not  2 
need  that  high  art  which  teaches  us  that  under  the  one  form 

Parallel  Passages. — Art.  IV:  Apology  iv.,  48  sq.,  chap,  (iii.),  62;  For 
mala  of  Concord,  Ep.  and  Sol.  Dec,  v. 

Parallel  Passages. — Art.  V. :  Augsburg  Confession,  ix. ;  Apology,  ix  ; 
Small  Catechism,  361 ;  Large  Catechism,  384,  485 ;  Formula  of  Concord,  Ep. 
xii.,  6  sq. ;  Sol.  Dec,  xii.,  11  sq. 

Parallel  Passages. — Art.  VI. :  Augsburg  Confession,  x.,  xxii.  Apology, 
x.,  xxii. ;  Small  Catechism,  365 ;  Large  Catechism,  499 ;  Formula  of  Concord 
Epi;.  and  Sol.  Dec,  vii. 


Part  111.,  Art.  VIIL    OF  CONFESSION  331 

there  is  as  much  as  under  both,  as  the  sophists  and  Council  of 
Constance  teach. 

For  although  it  may  perhaps  be  true  that  there  is  as  much  3 
under  one  as  under  both,  yet  the  one  form  is  not  the  entire 
ordinance  and  institution  established  and  commanded  by  Christ. 
And  we  especially  condemn,  and  in  God's  name  execrate,  those  4 
who  not  only  omit  both  forms,  but  also  tyrannically  prohibit, 
condemn  and  blaspheme  them  as  heresy,  and  so  exalt  them- 
selves against  and  above  Christ,  our  Lord  and  God,  etc. 

We  care  nothing  about  the  sophistical  subtlety  concerning  5 
transubstantiation,  by  which  they  teach  that  bread  and  wine 
leave  or  lose  their  own  natural  substance,  and  remain  only  the 
appearance  and  color  of  bread,  and  not  true  bread.  For  it 
agrees  best  with  Holy  Scripture  that  the  bread  be  and  remain 
there,  as  Paul  himself  calls  it  (1  Cor.  10:16):  "The  bread 
which  we  break."  And  (1  Cor.  11  :  28) :  "  Let  him  so  eat  of 
that  bread." 

321  VII.  Of  the  Keys. 

The  keys  are  an  office  and  power  given  by  Christ  to  the  1 
Church  for  binding  and  loosing  sins,  not  only  such  as  are  gross 
and  well  known,  but  also  such  as  are  subtle,  hidden,  and  known 
only  to  God,  as  it  is  written  in  Ps.  19:13:  "  Who  can  under- 
stand his  errors?"     And  in  Rom.  7:25,  St.  Paul  complains 
that  with  the  flesh  he  serves  the  law  of  sin.     For  it  is  not  in  2 
our  power,  but  belongs  to  God  alone,  to  judge  what,  how  great 
and  how  many  are  sins,  as  it  is  written  in  Ps.  144  (143  :  2) : 
"  Enter  not  into  judgment  with  thy  servant ;  for  in  thy  sight 
shall  no  man  living  be  justified."    And  Paul  (1  Cor.  4  :  4)  says :  3 
"  For  I  know  nothing  by  myself;  yet  am  I  not  hereby  justified  ?" 

VIII.   Of  Confession, 

Since  absolution  or  the  power  of  the  keys  is  also  a  consola-  1 
ion  and  aid  against  sin  and  a  bad  conscience,  appointed  by 
Christ  himself  in  the  Gospel,  Confession  or  absolution  ought  by 
no  means  to  be  abolished  in  the  Church,  especially  on  account 
of  [tender  and]  timid  consciences  and  uncultivated  youth,  in 
order  that  they  may  be  heard,  and  instructed  in  Christian  doc- 
trine. 

But  the  enumeration  of  sins  ought  to  be  free  to  every  one,  2 
as  to  what  he  wishes  to  enumerate  or  not  to  enumerate.     For 

Parallel  Passages. — Art.  VII.:  Augsburg  Confession,  Art.  xxv/ii. ;  Apol- 
ogy, Arts,  xi.,  xii.,  39  sq. ;  xxviii. ;  Smalcald  Articles,  333,  24,  68. 

Parallel  Passages. — Art.  VIII.:  Augsburg  Confession,  Arts,  xi.,  xxv. ; 
Apology,  Art.  xi.,  xii.,  chap,  (vi.) ;  Smalcald  Articles,  Part  II.,  Art.  iii.,  g  19; 
Small  Catechism,  363. 


332  THE  SMALCALD  ARTICLES. 

as  long  as  wo  arc  in  the  flesh,  we  will  not  lie  when  we  say: 
"  I  am  a  poor  man,  full  of  sins."  Rom.  7:23:  "I  see  an- 
other law  in  my  members,"  etc.  For  since  private  absolution 
arises  from  the  office  of  the  keys,  it  should  not  be  neglected, 
but  must  be  esteemed  of  the  greatest  worth,  just  as  all  other 
offices  also  of  the  Christian  Church. 

And  in  those  things  which  concern  the  spoken,  outward  3 
Word,  we  must  firmly  hold  that  God  grants  his  Spirit  or  grace 
to  no  one,  except  through  or  with  the  preceding  outward  Word. 
Thereby  we  are  protected  against  enthusiasts,  i.  e.  spirits  who 
boast  that  they  have  the  Spirit  without  and  before  the  Word, 
and  accordingly  judge  Scripture  or  the  spoken  Word,  and  explain 
and  stretch  it  at  their  pleasure,  as  Miinzer  did,  and  many  still 
do  at  the  present  day;  they  wish  to  be  acute  judges  between 
the  Spirit  and  the  letter,  and  yet  know  not  what  they  say  or 
propose.  Because  the  Papacy  also  is  nothing  but  enthusiasm,  4 
by  which  the  Pope  boasts  that  all  laws  exist  in  the  shrine  of 
onn  his  heart,  and  whatever  he  decides  and  commands  in  his 
churches  is  spirit  and  law,  even  though  it  be  above  and 
contrary  to  Scripture  and  the  spoken  Word. 

All  this  is  the  old  devil  and  old  serpent,  who  also  converted  5 
Adam  and  Eve  into  enthusiasts,  and  led  them  from  the  outward 
"Word  of  God  to  spiritualism  and  self-conceit,  and  nevertheless 
he  effected  this  through  other  outward  words.  Just  so  our  en-  6 
thusiasts  [at  the  present  day]  condemn  the  outward  Word,  and 
nevertheless  they  themselves  are  not  silent,  but  they  fill  the 
world  with  their  pratings  and  writings,  as  though  indeed  the 
Spirit  were  unable  to  come  through  the  wrritings  and  spoken 
word  of  apostles,  but  he  must  come  through  their  writings  and 
words.  Why  therefore  do  not  they  also  omit  their  own  sermons 
and  writings,  until  the  Spirit  himself  come  to  men,  without 
their  writings  and  before  them,  as  they  boast  that  they  have  re- 
ceived the  Spirit  without  the  preaching  of  the  Scriptures?  But 
of  these  matters  there  is  not  time  now  to  dispute  at  greater 
length ;  we  have  heretofore  paid  sufficient  attention  to  this 
subject.1 

For  even  those  who  believe  before  baptism,  or  become  belie v-  7 
ing  in  baptism,  believe  through  the  outward  Word  that  precedes, 
os  the  adults,  who  have  come  to  reason,  must  first  have  heard : 
"  He  that  believeth  and  is  baptized,  shall  be  saved,"  even 
though  they  are  at  first  unbelieving,  and  receive  the  Spirit  and 
baptism  ten  years  afterwards.  Cornelius  (Acts  10  :  1  sqq.)  had  8 
heard  long  before  among  the  Jews  of  the  coming  Messiah, 
through  whom  he  was  righteous  before  God,  and  in  such  faith 

1  E.  g.  Luther's  Exposition  of  Gospel  of  John,  Luther's  Works,  Walch's 
ed.,vii.,  p.  1149  sq.,  2225,  2327  ;  fceckendorf's  History,  3  :  166. 


Part  III.,  Art.  X.    OF  ORDINATION.  333 

his  prayers  and  alms  were  acceptable  to  God  (as  Luke  calls  him 
devout  and  fearing  God),  and  without  such  preceding  Word 
and  hearing  could  not  have  believed  or  been  righteous.  But 
St.  Peter  had  to  reveal  to  him  that  the  Messiah  (in  whom,  as 
one  that  was  to  come,  he  had  hitherto  believed)  had  already 
come,  and  his  faith  in  the  coming  Messiah  did  not  hold  him 
captive  among  the  hardened  and  unbelieving  Jews,  but  he 
knew  that  he  was  now  to  be  saved  by  a  present  Messiah,  and 
he  neither  denied  nor  persecuted  him,  as  did  the  Jews. 

In  a  word,  enthusiasm  inheres  in  Adam  and  his  children  9 
from  the  beginning  to  the  end  of  the  world ;  its  poison  has  been 
implanted  and  infused  into  them  by  the  old  dragon,  and  is  the 
origin,  power  and  strength  of  all  heresy,  especially  of  that  of 
the  Papacy  and  Mahomet.      Therefore  in  regard  to  this  we  10 
ought  and  must  constantly  maintain  that  God  does  not  wish  to 
deal  with  us  otherwise  than  through  the  spoken  Word  and  the 
sacraments,  and  that  whatever  without  the  Word  and  sacraments 
is  extolled  as  spirit  is  the  devil  himself.     For  God  also  wished  11 
000    to  appear  to  Moses  through  the  burning  bush  and  spoken 
Word  ;  and  no  prophet,  neither  Elijah  nor  Elisha,  received 
the  Spirit  without  the  Ten  Commandments  or  spoken  Word. 
Neither  was  John  the  Baptist  conceived  without  the  preceding 
word  of  Gabriel,  nor  did  he  leap  in  his  mother's  womb  without 
the  voice  of  Mary..    And  Peter  says  (2  Ep.  1:21):    "The  12 
prophecy  came  not  by  the  will  of  man ;  but  holy  men  of  God 
spake  as  they  were  moved  by  the  Holy  Ghost."     Without  the 
outward  Word  they  were  not  holy,  neither  as  unholy  did  the 
Holy  Ghost  move  them  to  speak ;  but  they  were  holy  Peter 
says,  when  the  Holy  Ghost  spake  through  them. 

IX.   Of  Excommunication, 

The  greater  excommunication,  as  the  Pope  calls  it,  we  regard 
only  as  a  civil  penalty,  and  not  pertaining  to  us  ministers  of 
the  Church.  But  the  less  is  true  Christian  excommunication, 
which  prohibits  manifest  and  obstinate  sinners  from  the  sacra- 
ment and  other  communion  of  the  Church  until  they  are  re- 
formed and  avoid  sin.  And  ministers  ought  not  to  confound 
this  ecclesiastical  punishment  or  excommunication  with  civi' 
penalties. 

X.  Of  Ordination  and  the  Call. 

If  the  bishops  were  true  bishops,  and  would  devote  them-  1 
selves  to  the  Church  and  the  Gospel,  they  might  be  allowed, 

Parallel  Passages. — Art.  IX. :  Augsburg  Confession,  xxviii. ;  Apology 
xxviii. :  13,  14 ;  Sraalcald  Articles,  342  :  74. 

Parallel  Passages. — Art.  X.:  Augsburg  Confession,  v.,  xiv. ;  Apology 
xiv. ;  Smalcald  Articles,  340  sqq.  ;  Small  Catechism,  369  sqq. 


o3i  THE  SMALCALD  ARTICLES. 

cor  the  sake  of  love  and  unity,  and  not  from  necessity,  to  or- 
dain and  confirm  us  and  our  preachers ;  nevertheless,  under 
the  condition  that  all  masks  and  phantoms  [deceptions,  absur- 
dities and  appearances]  of  unchristian  nature  and  display  be 
laid  aside.  Yet  because  they  neither  are  nor  wish  to  be  true  i 
bishops,  but  worldly  lords  and  princes,  who  will  neither  preach, 
nor  teach,  nor  baptize,  nor  administer  the  Lord's  Supper,  nor 
perform  any  work  or  office  of  the  Church,  but  persecute  and 
condemn  those  who  being;  called  discharge  this  duty ;  for  their 
sake  the  Church  ought  not  to  remain  without  ministers. 

Therefore,  as  the  ancient  examples  of  the  Church  and  the  3 
Fathers  teach  us,  we  ourselves  will  and  ought  to  ordain  suit- 
able persons  to  this  office;  and  (even  according  to  their  own 
laws)  they  have  not  the  right  to  forbid  or  prevent  us.  For 
their  laws  say  that  those  ordained  even  by  heretics  should  be 
regarded  and  remain  as  ordained,  as  St.  Jerome  writes  of  the 
Church  at  Alexandria,  that  at  first  it  was  governed  in  common 
by  the  bishops  through  the  priests  and  preachers. 

324  XI.  Of  the  Marriage  of  Priests. 

In  prohibiting  marriage,  and  burdening  the  divine  order  of  1 
priests  with  perpetual  celibacy,  they  have  neither  reason  nor 
right,  but  have  treated  it  as  antichristian,  tyrannical,  sceptical 
scoundrels,  and  have  afforded  occasion  for  all  kinds  of  horrible, 
abominable  sins  of  impurity,  in  which  they  still  wallow.  But  2 
just  as  the  power  has  been  given  neither  to  us  nor  to  them  to 
make  a  woman  out  of  a  man,  or  man  out  of  a  woman,  or  to 
annihilate  both,  so  also  it  has  not  been  given  them ;  so  also 
power  has  not  been  given  them  to  sunder  and  separate  such 
creatures  of  God,  or  to  forbid  them  from  living  honorably  in 
marriage  with  one  another.  Therefore  we  are  unwilling  to  3 
assent  to  their  abominable  celibacy,  nor  will  we  even  tolerate 
it,  but  we  wish  to  have  marriage  free  as  God  has  instituted  and 
appointed  it,  and  we  wish  neither  to  rescind  nor  hinder  his 
work ;  for  Paul  says  that  this  prohibition  of  marriage  is  a  doc- 
trine of  devils  (1  Tim.  4 :  1  sqq.). 

XII.   Of  the  Church. 

We  do  not  acknowledge  them  as  the  Church,  and  they  are  1 
not  [because  in  truth  they  are  not  the  Church]  ;  we  also  will 

Parallel  Passages. — Art.  XI.:  Augsburg  Confession,  xxiii. ;  Apology 
xxiii. ;  Large  Catechism,  424  sq. 

Parallel  Passages. — Art.  XII.:  Apostles'  Creed,  Nicene  Creed,  Augsburg 
Confession,  vii.,  xv. ;  Apology,  vii. ;  Small  Catechism,  358;  Large  Catechism, 
456  sqq.;   Formula  of  Concord,  Sol.  Dec,  x.,  19  sq. 


£ 


Part  III.,  Art.  XIV.    OF  MONASTIC   VOWS.  33 

not  listen  to  those  things  which,  under  the  name  of  Church, 
they  either  enjoin  or  forbid.  For,  thank  God,  to-day  a  child  7 
seven  years  old  knows  what  the  Church  is,  viz.  saints,  believers 
and  lambs  who  hear  the  voice  of  their  Shepherd.  For  the  chil- 
dren repeat :  "  I  believe  in  one  holy  [Catholic  or]  Christian 
Church."  This  holiness  does  not  consist  in  an  alb,  a  tonsure,  3 
a  long  gown  and  other  of  their  ceremonies  devised  by  them 
beyond  Holy  Scripture,  but  consists  in  the  Word  of  God  and 
true  faith. 

XIII.  How  Man  is  Justified  before  God,  and  of  Good  Works. 

What  I  have  hitherto  and  constantly  taught  concerning  this  1 
I  cannot  in  the  least  change,  viz.  that  by  faith  (as  St.  Peter  says) 
we  acquire  a  new  and  clean  heart,  and  God  accounts,  and  will 
account  us  righteous  and  holy,  for  the  sake  of  Christ,  our  Medi- 
ator. And  although  sin  in  the  flesh  has  not  been  altogether 
removed  and  become  dead,  yet  he  will  not  punish  or  regard 
this. 

For  good  works  follow  this  faith,  renewal  and  forgiveness  2 
of  sins.  And  that  in  them  which  is  still  sinful  and  imperfect 
is  not  accounted  as  sin  and  defect,  even  for  Christ's  sake ;  but 
one  the  entire  man,  both  as  to  his  person  and  his  works,  is  and 
is  called  just  and  holy,  from  pure  grace  and  mercy,  shed 
upon  us  [unfolded]  and  displayed  in  Christ.  Wherefore  we  3 
cannot  boast  of  our  many  merits  and  works,  if  they  be  viewed 
apart  from  grace  and  mercy,  but  as  it  is  written,  (1  Cor.  1  :  31) : 
M  He  that  glorieth,  let  him  glory  in  the  Lord,"  viz.  that  he  has 
1  gracious  God.  For  thus  all  is  well.  We  say  besides  that  if 
^ood  works  do  not  follow,  faith  is  false  and  not  true. 

XIV.  Of  Monastic  Vows. 

As  monastic  vows  directly  conflict  with  the  first  chief  arti-  1 
^le,1  they  ought  to  be  absolutely  abolished.     For  it  is  of  them 
that  Christ  says  (Matt.  24 : 5,  23  sqq.) :  "  I  am  Christ,"  etc. 
For  he  who  makes  a  vow  to  live  in  a  monastery  believes  that  2 
he  will  enter  upon  a  mode  of   life  holier  than  the  ordinary 
Christians,  and  by  his  own  works  wishes  to  earn  heaven  not 

Parallel  Passages. — Art.  XIII.:  Augsburg  Confession,  iv.,  vl.,  xi.; 
Apology,  ii.  (iii.),  xx. ;  Sraalcald  Articles,  Part  II.,  Art.  i. ;  Formula  of  Con- 
cord, Epit.  and  Sol.  Dec,  iii.,  iv. 

Parallel  Passages. — Art.  XIV. :  Augsburg  Confession,  xxvii. ;  Apology, 
xvi.,  xxvii.;  Smalcald  Articles,  Part  II.,  Art.  iii.  Cf.  Luther:  "De  Votis  Mo- 
nasticis,"  Wittenberg,  1521. 

1  See  Smalcald  Articles,  Part  II.y  Art.  i.,  f  1. 


336  THE  SMALCALD  ARTICLES. 

only  for  himself,  but  also  for  others;  this  is  to   !eny  Christ 
And  they  boast  from  their  St.  Thomas  that  a  monastic  vow  is  i 
on  an  equality  with  baptism.1     This  is  blasphemy  against  God. 

XV.   Of  Human  Traditions. 

The  declaration  of  the  Papists  that  human  traditions  serve  i 
for  the  remission  of  sins,  or  merit  salvation,  is  altogether  un- 
christian and  condemned,  as  Christ  says  (Matt.  15:9):  "In 
vain  they  do  worship  me,  teaching  for  doctrines  the  command- 
ments of  men."  And  Tit.  1  :  14  :  "  That  turn  from  the  truth." 
Also  their  declaration  that  it  is  a  mortal  sin  if  one  do  not  ob-  2 
serve  these  statutes,  is  not  right. 

These  are  the  articles  on  which  I  must  stand;  and  if  God  3 
so  will  I  shall  stand  even  to  my  death.     And  I  do  not  know 
how  to  change  or  to  concede  anything  in  them.     If  any  one 
else  will  concede  anything,  he  will  do  it  at  the  expense  of  his 
conscience. 

Lastly,  the  Pope's  bundle  of  impostures  still  remains,  con-  4 
cerning  foolish  and  childish  articles,  as  the  dedication  of 
churches,  the  baptism  of  bells,  the  baptism  of  the  altar-stone, 
with  its  godfathers  to  pray  and  offer  gifts.  Such  baptism  is 
administered  to  the  reproach  and  mockery  of  holy  baptism, 
and  should  not  be  tolerated.  Afterwards,  concerning  the  con-  5 
secration  of  wax  tapers,  palm-branches,  cakes,  spices,  oats,  etc., 
which  nevertheless  cannot  be  called  consecrations,  but  are  noth- 
oon  ing  but  mockery  and  fraud.  There  are  infinite  other  such 
deceptions,  which  we  commit  to  their  god,  and  which 
may  be  adored  by  them,  until  they  are  weary  of  them.  We 
will  not  be  confused  by  [ought  to  have  nothing  to  do  with] 
them. 

Dr.  Martin  Luther  subscribed. 

Dr.  Justus  Jonas,  Rector,  subscribed. 

Dr.  John  Bugenhagen,  Pomeranus  subscriled. 

Dr.  Caspar  Creutziger  subscribed. 

Niclas  Amsdorf  of  Magdeburg  subscribed. 

George  Spalatine  of  Altenburg  subscribed. 

I,  Philip  Melanchthon,  approve  the  above  articles  as 
right  and  Christian.  But  of  the  Pope,  I  hold  that  if 
he  would  allow  the  Gospel,  for  the  sake  of  the  peace 
and  general  unity  of  Christians,  who  are  now  under 

Parallel  Passages. — Augsburg  Confession,  xv.,  xxvi. ;  Apology,  vii.,  30  sq.. 
xr. ;  Formula  of  Concord,  Epitome  and  Sol.  Dec,  x. 

1  Apology,  xxvii.,  \  20.     Luther  wrote  on  the  margin  of  the  Apology 
'  Blasphemy  of  St.  Thomas." 


SUBSCRIPTIONS.  337 

hirn,  and  may  be  under  him  hereafter,  the  superiority 
over  bishops  which  he  has  in  other  respects  could  be 
allowed  to  him,  according  to  human  right,  also  by  us. 

John  Agricola  of  Eisleben  subscribed. 

Gabriel  Didymus  subscribed. 

I,  Dr.  Urban  Rhegius,  Superintendent  of  the  churches 
in  the  Duchy  of  Luneburg,  subscribe  my  name  and  the 
names  of  my  brethren,  and  of  the  Church  of  Hanover. 

I,  Stephen  Agricola,  Minister  at  Hof,  subscribe. 

Also  I,  John  Draconites,  Professor  and  Minister  at  Mar- 
burg. 

I,  Conrad  Figenbotz,  for  the  glory  of  God  subscribe  that 
I  have  thus  believed,  and  am  still  preaching  and  firmly 
believing  as  above. 

I,  Andrew  Osiander  of  Niirnberg,  subscribe. 

I,  M.  Veit  Dieterich,  Minister  at  Niirnberg,  subscribe. 

I,  Erhard  Schnepf,  Preacher  at  Stuttgart,  subscribe. 

Conrad  Oetinger,  Preacher  of  Duke  Ulrich  at  Pforzheim. 

Simon  Schneeweis,  Pastor  of  the  Church  at  Crailsheim. 

I,  John  Schlainhauffen,  Pastor  of  the  Church  at 
Koethen,  subscribe. 

M.  George  Helt  of  Forchheim. 

M.  Adam  of  Fiilda,  1  -r,       i        •    tj 

«    A  r\  r  Preachers  in  Hesse. 

M.  Anthony  Corvinus,  j 

I,  John  Bugenhagen,  Pomeranus,1  Doctor,  again  sub 
scribe  in  the  name  of  M.  John  Brentz,  as  on  depart- 
ing from  Smalcald  he  directed  me  orally  and  by  a  letter 
which  I  have  shown  to  these  brethren  who  have  sub- 
scribed. 

I,  Dionysius  Melander,  subscribe  to  the  Confession,  the 
Apology,  and  the  Concordia  on  the  subject  of  the  Eu- 
charist. 

Paul  Rhodius,  Superintendent  of  Stettin. 

Gerard  Oeniken,  Superintendent  of  the  Church  at  Min- 
den. 

I,  Brixius  North  anus,  Minister  of  the  Church  of  Christ 
which  is  at  Soest,  subscribe  to  the  Articles  of  the  rev 
erend  Father,  Martin  Luther,  and  confess  that  hitherto 
I  have  thus  believed  and  taught,  and  by  the  Spirit  1 
will  continue  thus  to  believe  and  teach. 

Michael  Coelius,  Preacher  at  Mansfeldt,  subscribed. 
no-    M.  Peter  Geltner,  Preacher  at  Frankfort,  subscribed. 
(    Wendal  Faber,  Pastor  of  Seeburg  in  Mansfeldt. 

I,  John  iEpiNUS,  subscribe. 

Likewise,  I,  John  Amsterdam2  of  Bremen. 

1  Native  <>f  Pomerania.     -  John  Timann,  native  of  Amsterdam  ami  pastor  of 
St.  Martin's,  Bremen. 

43 


338  THE  SMALCALD  ARTICLES. 

I,  Frederick  Myconius,  Pastor  of  the  Church  at  Gotha 

in  Thnringia,  subscribe  in  my  own  name,  and   in  thai 

of  Justus  Menius  of  Eisenach. 
I,  John  Lang,  D.,  and  Preacher  of  the  Church  at  Erfurt, 

in  my  own  name,  and  in  that  of  my  other  co-workera 

in  the  Gospel,  viz. : 
Licentiate  Ludwig  Platz  of  Melsungen. 

M.  SlGISMUND  KlRCHNER. 

M.  Wolfgang  Kismetter. 

M.  Melchior  Weitman. 

M.  John  Tale. 

M.  John  Killian. 

M.  Nicholas  Faber. 

M.  Andrew  Menser,  I  subscribe  with  my  hand. 

And  I,  Egidius  Mechler,  have  subscribed  with  my  hand. 


APPENDIX. 


328      OF  THE  POWER  AND  PRIMACY  OF  THE  POPE. 
Treatise  Written  by  the  Theologians  assembled  at  Smalcald,1  in 
the  year  MDXXXVIL 

The  Roman  pontiff  claims  for  himself  that  by  divine  right  i 
he  is  above  all  bishops  and  pastors  [in  all  Christendom]. 

Secondly,   he  adds  also  that  by  divine  right  he  has  both  2 
swords,  i.  e.  the  right  of  bestowing  and  transferring  kingdoms. 

And  thirdly,  he  says  that  to  believe  this  is  necessary  for  sal-  3 
vation.     And  for  these  reasons  the  Roman  bishop  calls  him- 
self the  vicar  of  Christ  on  earth. 

These  three  articles  we  hold  to  be  false,  godless,  tyrannical  4 
and  pernicious  to  the  Church. 

In  order,  moreover,  that  our  affirmation  may  be  understood,  5 
we  will  first  define  what  they  call  to  be  above  all  by  divine 
right.  For  they  mean  that  he  is  universal,  or  as  they  say  oecu- 
menical bishop,  i.  e.  from  whom  all  bishops  and  pastors  through- 
out the  entire  world  ought  to  seek  ordination  and  confirmation, 
whc  has  the  right  of  electing,  ordaining,  confirming,  deposing 
all  bishops  [and  pastors].  Besides  this,  he  claims  for  himself  6 
the  authority  to  frame  laws  concerning  services,  concerning 
changing  the  sacraments  and  concerning  doctrine,  and  wishes 

Parallel  Passages. — Augsburg  Confession,  Art.  xxviii.;  Apology,  Art 
vii.,  23  sqq.,  xxviii.;  Smalcald  Articles,  Part,  II.,  Art.  iv.;  Part  III.,  Art.  viii. 
\  4  sqq  ;  Art.  x. 


Appendix.    POWER  AND  PRIMACY  OF  THE  POPE.      339 

nis  articles,  his  decrees,  his  laws  to  be  regarded  equal  to  the 
divine  laws,  i.  e.  he  holds  that,  by  the  Papal  laws,  the  con- 
sciences of  men  are  so  bound  that  those  who  neglect  them, 
even  without  public  offence,  sin  mortally  [that  they  cannot  be 
discontinued  without  sin.  For  he  wishes  to  found  this  power 
upon  divine  right  and  the  Holy  Scriptures;  yea,  he  wishes 
that  they  be  preferred  to  the  Holy  Scriptures  and  God's  com- 
mands]. And  it  is  still  more  horrible  that  he  adds  that  be- 
lief in  all  these  things  belongs  to  the  necessity  of  salvation. 


329  I.  Of  the  First  Article. 

A.  From  the  Gospel. 

First,  therefore,  we  will  show  from  the  Gospel  that  the  Ro-  7 
man  bishop  is  not  by  divine  right  above  other  bishops  and 
pastors. 

Luke  22  :  25.  Christ  expressly  prohibits  lordship  among  8 
the  apostles  [that  any  apostle  should  have  the  pre-eminence 
over  the  rest].  For  this  was  the  very  question  which  they 
were  disputing  when  Christ  spake  of  his  passion,  viz.  who 
should  command,  and  be  as  it  were  the  vicar  of  the  absent 
Christ.  There  Christ  reproves  this  error  of  the  apostles,  and 
teaches  that  there  shall  not  be  lordship  or  superiority  among 
them,  but  that  the  apostles  would  be  sent  forth  as  equals  to  the 
common  ministry  of  the  Gospel.  Accordingly,  he  says  :  "  The 
kings  of  the  Gentiles  exercise  lordship  over  them ;  and  they 
that  exercise  authority  upon  them  are  called  benefactors,  but 
ye  shall  not  be  so  ;  but  he  that  is  greatest  among  you,  let  him 
be  as  the  younger ;  and  he  that  is  chief,  as  he  that  doth  serve." 
The  antithesis  here  shows  that  lordship  is  disapproved. 

The  same  is  taught  by  the  parable  when  Christ  in  the  same 
dispute  concerning  the  kingdom  (Matt.  18  :  2)  sets  a  little  child 
in  the  midst,  signifying  that  among  ministers  there  is  not  to 
be  sovereignty,  just  as  a  child  neither  takes  nor  seeks  sove- 
reignty for  himself. 

John  20  :  21.    Christ  sends  forth  his  disciples  on  an  equality  9 
without  any  distinction  when  he  says :  "  As  my  Father  hath 
sent  me,  even  so  send  I  you."     He  says  that  he  sends  indi- 
viduals in  the  same  manner  as  he  himself  was  sent ;  and  hence 
grants  a  prerogative  or  lordship  to  no  one  above  the  rest. 

Gal.  2 :  7  sq.  Paul  manifestly  affirms  that  he  was  neither  10 
ordained  nor  confirmed  by  Peter,  nor  does  he  acknowledge 
Peter  to  be  one  from  whom  confirmation  should  be  sought. 
And  ho  expressly  contends  from  this  circumstance  that  his  call 
qoq  does  not  depend  upon  the  authority  of  Peter.  But  he 
ought  to  have  acknowledged  Peter  as  a  superior  if  bv  di- 


340  THE  SMALCALD  ARTICLES. 

vine  right  Peter  was  superior.  Paul  accordingly  says  tha\  ne 
liad  at  once  preached  the  Gospel  without  consulting  Peter. 
Also:  "  Of  those  who  seemed  to  be  somewhat  (whatsoever  they 
were,  it  maketh  no  matter  to  me  ;  God  accepteth  no  man's  per- 
son). "  And :  "  They  who  seemed  to  be  somewhat  in  confer- 
ence added  nothing  to  me."  Since  Paul  therefore  clearly  testi- 
fies that  he  did  not  even  wish  to  seek  for  the  confirmation  of 
Peter,  even  when  he  had  come  to  him,  he  teaches  that  the  au- 
thority of  the  ministry  depends  upon  the  Word  of  God,  and 
that  Peter  was  not  superior  to  the  other  apostles,  and  that  ordi- 
nation or  confirmation  was  not  to  be  sought  from  Peter  alone 
[that  the  office  of  the  ministry  proceeds  from  the  general  call 
of  the  apostles,  and  that  it  is  not  necessary  for  all  to  have  the 
call  or  confirmation  of  this  person  alone]. 

In  1  Cor.  3  :  6,  Paul  makes  ministers  equal,  and  teaches  that  i . 
the  Church  is  above  the  ministers.  Hence  superiority  or  lord- 
ship over  the  Church  or  the  rest  of  the  ministers  is  not  ascribed 
to  Peter.  For  he  says  thus :  "  All  things  are  yours ;  whether 
Paul,  or  Apollos,  or  Cephas,"  i.  e.  Let  not  other  ministers  or 
Peter  assume  for  themselves  lordship  or  superiority  to  the 
Church;  let  them  not  burden  the  Church  with  traditions;  let 
not  the  authority  of  any  avail  more  than  the  Word  [of  God]  ; 
let  not  the  authority  of  Cephas  be  opposed  to  the  authority  of 
the  other  apostles,  as  they  reasoned  at  that  time  :  "  Cephas,  who 
is  an  apostle  of  higher  rank,  observes  this;  therefore,  Paul  and 
the  rest  ought  to  observe  this."  Paul  removes  this  pretext  from 
Petar,  and  denies  that  his  authority  is  to  be  preferred  to  the 
rest  or  to  the  Church. 

B.  From  History. 

The  Council  of  Nice  resolved  that  the  bishop  of  Alexandria  ia 
should  administer  the  churches  in  the  East,  and  the  Roman 
bishop  the  suburban,  i.  e.  those  which  were  in  the  Roman  prov- 
inces in  the  West.1  Hence  it  was  first  by  human  law,  i.  e.  the 
resolution  of  the  Council,  that  the  authority  of  the  Roman 
bishop  arose.  If  already  by  divine  law  the  Roman  bishop 
would  have  had  the  superiority,  it  would  not  have  been  lawful 
for  the  Council  to  have  removed  any  right  from  him  and  to 
have  transferred  it  to  the  bishop  of  Alexandria;  yea  all  the 
ooi  bishops  of  the  East  ought  perpetually  to  have  sought  or- 
dination and  confirmation  from  the  bishop  of  Rome. 

The  Council  of  Nice  determined  also2  that  bishops  should  be  i  j 
elected  by  their  own  churches,  in  the  presence  of  a  neighbor- 
ing bishop  or  of  several.     The  same  was  observed  also  in  the  14 


Council  of  Nice  (325),  Canon  6.  '  Canon  4. 


\ppendix.    POWER  AND  PRIMACY  OF  THE  POPE.       34 J 

vVest  and  in  the  Latin  churches,  as  Cyprian  and  Augustine 
testify.  For  Cyprian  says  in  his  fourth  letter  to  Cornelius: 
u  For  which  reason  you  must  diligently  observe  and  keep  the 
divine  observance  and  apostolic  practice,  as  it  is  also  observed 
among  us  and  in  almost  all  the  provinces,  that  for  celebrating 
properly  ordinances  all  the  neighboring  bishops  of  the  same 
province  should  assemble;  and  the  bishop  should  be  chosen  in 
the  presence  of  the  people,  who  have  most  fully  known  the  life 
of  each  one,  which  we  also  see  was  done  among  us  in  the  or- 
dination of  our  colleague,  Sabinus;  so  that  by  the  suffrage  of 
the  entire  brotherhood,  and  by  the  judgment  of  the  bishops, 
who  had  assembled  in  their  presence,  the  episcopate  was  con- 
ferred and  hands  imposed  upon  him." 

Cyprian  calls  this  custom  a  divine  tradition  and  an  apostolic  15 
observance,  and  affirms  that  it  was  observed  in  almost  all  the 
provinces.  Since  therefore  neither  ordination  nor  confirmation 
was  sought  from  a  bishop  of  Rome  in  the  greater  part  of  the 
world  in  the  Latin  and  Greek  churches,  it  is  sufficiently  appa- 
rent that  the  churches  did  not  then  ascribe  superiority  and  dom- 
ination to  the  bishop  of  Rome. 

Such  superiority  is  impossible.  For  it  is  impossible  for  one  16 
bishop  to  be  the  inspector  of  the  churches  of  the  whole  world, 
or  for  churches  situated  in  the  most  remote  lands  [all  the  min- 
isters] to  seek  ordination  from  one.  For  it  is  manifest  that  the 
kingdom  of  Christ  has  been  dispersed  through  the  whole  world ; 
and  to-day  there  are  many  churches  in  the  East  which  do  not 
seek  ordination  or  confirmation  from  the  Roman  bishop  [which 
have  ministers  ordained  neither  by  the  Pope  nor  his  bishops]. 
Therefore  since  such  superiority  [which  the  Pope,  contrary  to 
all  Scripture,  arrogates  to  himself]  is  impossible,  and  the 
churches  in  the  greater  part  of  the  world  have  not  acknow- 
ledged it,  it  is  sufficiently  apparent  that  it  was  not  established 
[by  Christ,  and  does  not  spring  from  divine  law], 
000        Many  ancient  Synods  have  been  proclaimed  and  held  17 

in  which  the  bishop  of  Rome  did  not  preside;  as  that 
of  Nice  and  very  many  others.  This  also  testifies  that  the 
Church  did  not  then  acknowledge  the  primacy  or  superiority 
of  the  bishop  of  Rome. 

Jerome  says:  "If  authority  is  sought,  the  world  is  greater  18 
than  the  city.     Wherever  there  has  been  a  bishop,  whether  at 
Rome,  or  Eugubium,  or  Constantinople,  or  Rhegium,  or  Alex- 
andria, he  is  of  the  same  merit  and  priesthood."1 

Gregory,  writing  to  the  patriarch  at  Alexandria,  forbids  him-  19 


1  Ed.  princeps  and  Selnecker  in  edition  of  1582  add  from  Jerome: 
"The  influence  of  wealth  and  the  humility  of  poverty  do  not  render  him 
higher  or  lower." 


342  THE  SMALCALD  AKTIC1  E8 

self  to  be  called  universal  bishop.  And  in  the  "  Register  "  he 
says  that  in  the  Council  of  Chalcedon  the  primacy  was  offered 
to  the  bishop  of  Rome,  and  was  not  accepted. 

Lastly,  how  can  the  Pope  be  by  divine  right  over  the  entire  2< 
Church,  when   the  Church   has  the  election,  and   the  custom 
gradually  prevailed  that  bishops  of  Rome  should  be  confirmed 
by  emperors? 

Also,1  since  there  had  been  for  a  long  time  contests  concern-  21 
ing  the  primacy  between  the  bishops  of  Rome  and  Constanti- 
nople, the  emperor  Phocas  at  length  determined  that  the  pri- 
macy should  be  assigned  to  the  bishop  of  Rome.  But  if  the 
ancient  Church  had  acknowledged  the  primacy  of  the  Roman 
pontiff,  this  contention  would  not  have  occurred,  neither  would 
there  have  been  need  of  a  decree  of  the  emperor. 

C.  Arguments  of  the  Adversaries, 

But  they  cite  against  us  certain  passages,  viz.  (Matt.  16  :  18  22 
sq.) :  "  Thou  art  Peter,  and  upon  this  rock  I  will  build  my 
Church.,,  Also:  "I  will  give  unto  thee  the  keys."  Also 
(John  21  :  15)  :  "  Feed  my  sheep,"  and  some  others.  But  since 
this  entire  controversy  has  been  fully  and  accurately  treated  of 
elsewhere  in  the  books  of  our  theologians,  and  all  things  can- 
not be  reviewed  in  this  place,  we  refer  to  those  writings,  and 
wish  them  to  be  regarded  as  repeated.  Yet  we  will  briefly 
reply  concerning  the  interpretation  of  the  passages  quoted. 

In  all  these  passages  Peter  is  the  representative  of  the  23 
entire  assembly  of  apostles,  as  appears  from  the  text  itself. 
000  For  Christ  asks  not  Peter  alone,  but  says  :  "  Whom  do  ye 
say  that  I  am  ?" 2  And  what  is  here  said  in  the  singular 
number :  "  I  will  give  unto  thee  the  keys ;  and  whatsoever 
thou  shalt  bind,"  etc.,  is  elsewhere  expressed  in  the  plural 
(Matt,  18:18):  "Whatsoever  ye  shall  bind,"  etc.  And  in 
John  20  :  23  :  "  Whosesoever  sins  ye  remit,"  etc.  These  words 
testify  that  the  keys  are  given  alike  to  all  the  apostles,  and 
that  all  the  apostles  are  alike  sent  forth. 

In  addition  to  this,  it  is  necessary  to  confess  that  the  keys  24 
pertain  not  to  the  person  of  a  particular  man,  but  to  the  Church, 
ag  many  most  clear  and  firm  arguments  testify.  For  Christ, 
speaking  concerning  the  keys  (Matt.  18:19),  adds  :  "  If  two  of 
you  shall  agree  on  earth,"  etc.  Therefore  he  ascribes  the  keys 
to  the  Church  principally  and  immediately ;  just  as  also  for 
this  reason  the  Church  has  principally  the  right  of  calling. 
[For  just  as  the  promise  of  the  Gospel  belongs  certainly  and 
immediately  to  the  entire  Church,  so  the  keys  belong  immedi- 


•  Germ,  omits  \  21.  "  Matt.  16  :  15. 


Appendix.    POWER  AND  PRIMACY  OF  THE  POPE.       3 lo 

ately  to  the  entire  Church,  because  the  keys  are  nothing  else 
than  the  office  whereby  this  promise  is  communicated  to  every 
one  who  desires  it,  just  as  it  is  actually  manifest  that  the 
Church  has  the  power  to  ordain  ministers  of  the  Church.  And 
Christ  speaks  in  these  words  :  "  Whatsoever  ye  shall  bind," 
etc.,  and  means  that  to  which  he  has  given  the  keys,  namely, 
the  Church  :  "  Where  two  or  three  are  gathered  together  in 
my  name"  (Matt.  18  :  20).  Likewise  Christ  gives  supreme  and 
final  mrisdiction  to  the  Church,  when  he  says :  "  Tell  it  to  the  ' 
Church."] 

Therefore  it  is  necessary  in  these  passages  that  Peter  be  the 
representative  of  the  entire  assembly  of  the  apostles,  and  for  this 
reason  they  do  not  ascribe  any  prerogative,  or  superiority,  or 
lordship  to  Peter. 

As  to  the  declaration:  "Upon  this  rock  I  will  build  my 2 5 
Church,"  certainly  the  Church  has  not  been  built  upon  the  au- 
thority of  man,  but  upon  the  ministry  of  the  confession  which 
Peter  made,  in  which  he  proclaims  that  Jesus  is  the  Christ,  the 
Son  of  God.  He  accordingly  addresses  him  as  a  minister : 
"  Upon  this  rock,"  i.  e.  upon  this  ministry.  [Therefore  he  ad- 
dresses him  as  a  minister  of  such  an  office  as  is  to  be  pervaded 
by  this  confession  and  doctrine,  and  says:  "Upon  this  rock," 
i.  e.  this  declaration  and  ministry.] 

Furthermore,  the  ministry  of  the  New  Testament  is  not  26 
bound  to  persons  and  places,  as  the  Levitical  ministry,  but  it  is 
dispersed  throughout  the  whole  world,  and  is  there  where  God 
gives  his  gifts,  apostles,  prophets,  pastors,  teachers ;  neither 
does  this  ministry  avail  on  account  of  the  authority  of  any 
person,  but  on  account  of  the  Word  given  by  Christ. 
004        And  in  this  way  most  of  the  holy  Fathers,  as  Origen,  27 

Cyprian,  Augustine,  Hilary  and  Bede,  interpret  this  pas- 
sage (Upon  this  rock).  Chrysostom  l  says  thus :  " '  Upon  this  28 
rock/  not  upon  Peter.  For  he  built  his  Church  not  upon  man, 
but  upon  the  faith  of  Peter.  But  what  was  his  faith  ?  '  Thou 
art  the  Christ,  the  Son  of  the  living  God/  "  And  Hilary  says  :  29 
"  To  Peter  the  Father  revealed  that  he  should  say,  l  Thou  art 
the  Son  of  the  living  God/  Therefore  the  building  of  the 
Church  is  upon  this  rock  of  confession ;  this  faith  is  the  foun- 
dation of  the  Church,"  etc. 

And  as  to  that  which  is  said  (John  21  :  15  sqq.) :  "  Feed  my  3c 
sheep,"  and  "  Lovest  thou  me  more  than  these  ?"  it  does  not  as 
yet  follow  hence  that  a  peculiar  superiority  was  given  Peter. 
He  bids  him  "  feed,"  i.  e.  teach  the  Word,  or  rule  the  Church 
with  the  Word,  which  Peter  has  in  common  with  the  otter 
apostles. 


1  Germ,  omits  \\  28,  29. 


344  THE  SMALCALD   ARTICLES. 

II.  Of  the  Sp:cond  Article. 

The  second  article  is  still  clearer,  because  Christ  gave  to  the  31 
apostles  only  spiritual  power,  i.  e.  the  command  to  teach  the 
Gospel,  to  announce  the  forgiveness  of  sins,  to  administer  the 
sacraments,  to  excommunicate  the  godless  without  temporal 
force;  and  he  did  not  give  the  power  of  the  sword  or  the  right 
to  establish,  occupy  or  confer  kingdoms  of  the  world.  For 
Christ  says  (Matt.  28  :  20) :  "Go  ye,  teaching  them  to  observe 
all  things  whatsoever  I  have  commanded  you."  Also  (John 
20  :  21) :  "  As  my  Father  hath  sent  me,  even  so  send  I  you." 
But  it  is  manifest  that  Christ  was  not  sent  to  bear  the  sword 
or  possess  a  wordly  kingdom,  as  he  himself  says  (John  18  :  36) : 
"  My  kingdom  is  not  of  this  world."  And  Paul  says  (2  Cor. 
1  :  24) :  "  Not  for  that  we  have  dominion  over  your  faith." 
And  (2  Cor.  10:4):  "  The  weapons  of  our  warfare  are  not 
carnal,"  etc. 

As,  therefore,  Christ  in  his  passion  is  crowned  with  thorns,  32 
and  led  forth  to  be  derided  in  royal  purple,  it  was  thereby  sig- 
nified that  his  spiritual  kingdom  being  despised,  i.  e.  the  Gospel 
being  suppressed,  another  kingdom  of  the  world  would  be  es- 
tablished with  the  pretext  of  ecclesiastical  power.  Wherefore  33 
the  constitution  of  Boniface  VIII.  and  the  chapter  Omnes, 
Dist.  22,  and  similar  opinions  which  contend  that  the  Pope  is 
by  divine  right  the  ruler  of  the  kingdoms  of  the  world,  are 
false  and  godless.  From  this  persuasion  horrible  darkness  has  34 
overspread  the  Church,  and  also  great  commotions  have  arisen 
in  Europe.  For  the  ministry  of  the  Gospel  was  neglected,  and 
the  knowledge  of  faith  and  a  spiritual  kingdom  became  ex- 
oqc  tinct;  Christian  righteousness  was  supposed  to  be  that 
external  government  which  the  Pope  had  established. 
Then  the  popes  began  to  seize  upon  kingdoms  for  themselves,  35 
they  transferred  kingdoms,  they  vexed  with  unjust  excommu- 
nications and  wars  the  kings  of  almost  all  nations  in  Europe, 
but  especially  the  German  emperors ;  so  that  they  sometimes  oc- 
cupied the  cities  of  Italy,  and  at  other  times  reduced  to  subjec- 
tion the  bishops  of  Germany,  and  wrested  from  the  emperors  the 
conferring  of  episcopates.  Yea  in  the  Clementines  it  is  even 
written :  That  when  the  empire  is  vacant,  the  Pope  is  the  legit- 
imate successor.  Thus  the  Pope  has  not  only  usurped  domin- 
ion, contrary  to  Christ's  command,  but  has  also  tyrannically 
exalted  himself  above  all  kings.  Neither  in  this  matter  is  the  36 
deed  itself  so  much  to  be  reprehended  as  it  is  to  be  detested, 
that  he  assigns  as  a  pretext  the  authority  of  Christ ;  that  he 
transfers  the  keys  to  a  worldly  government;  that  he  binds  sal- 
vation to  these  godless  and  execrable  opinions,  when  he  say?- 
that  it  belongs  to  necessity  for  salvation  that  men  believe  that 


appendix.     POWER  AND  PRIMACY    OF  THE  POPE.        345 

this  dominion  is  in  accordance  with  divine  right.     Since  such  37 
errors  as  these  obscure  faith  and  the  kingdom  of  Christ,  they 
are  in  no  way  to  be  disguised.     For  the  result  shows  that  they 
have  been  great  pests  to  the  Church. 

III.  Of  the  Third  Article. 

In  the  third  place,  this  must  be  added :  Even  though  the  38 
bishop  of  Rome  would  have,  by  divine  right,  the  primacy  and 
superiority,  nevertheless  obedience  is  not  due  those  pontiffs  who 
defend  godless  services,  idolatry  and  doctrine  conflicting  with 
the  Gospel ;  yea  such  pontiffs  and  such  a  government  ought  to 
be  regarded  as  a  curse,  as  Paul  clearly  teaches  (Gal.  1:8): 
"  Though  an  angel  from  heaven  preach  any  other  Gospel  unto 
you  than  that  which  we  have  preached  unto  you,  let  him  be 
accursed."  And  in  Acts  (5  :  29) :  "  We  ought  to  obey  God, 
rather  than  men."  Likewise  the  canons1  also  clearly  teach  that 
we  should  not  obey  an  heretical  Pope. 

non        The  Levitical  priest  was  high  priest  by  divine  right,  and 
yet  godless  priests  were  not  to  be  obeyed,  as  Jeremiah  and 
other  prophets  dissented  from  the  priests.     So  the  apostles  dis- 
sented from  Caiaphas,and  were  under  no  obligations  to  obey  them. 

It  is,  however,  manifest  that  the  Roman  pontiffs,  with  their  39 
adherents,  defend  godless  doctrines  and  godless  services.  And 
the  marks  of  Antichrist  plainly  agree  with  the  kingdom  of  the 
Pope  and  his  adherents.  For  Paul  (2  Ep.  2  :  3),  in  describing 
to  the  Thessalonians  Antichrist,  calls  him  an  adversary  of  Christ, 
"whoopposeth  and  exalteth  himself  above  all  that  is  called 
God,  or  that  is  worshipped,  so  that  he  as  God  sitteth  in  the 
temple  of  God."  He  speaks  therefore  of  one  ruling  in  the 
Church,  not  of  heathen  kings,  and  he  calls  this  one  the  adver- 
sary of  Christ,  because  he  will  devise  doctrine  conflicting  with 
the  Gospel,  and  will  assume  to  himself  divine  authority. 

Moreover,  it  is  manifest,  in  the  first  place,  that  the  Pope  rules  4c 
in  the  Church,  and  by  the  pretext  of  ecclesiastical  authority  and 
of  the  ministry  has  established  for  himself  this  kingdom.  For 
he  assigns  as  a  pretext  these  words :  "  I  will  give  to  thee  the 
keys."  Secondly,  the  doctrine  of  the  Pope  conflicts  in  many 
ways  [in  all  ways]  with  the  Gospel,  and  the  Pope  assumes  to 
himself  divine  authority  in  a  threefold  manner:  First,  be- 
cause he  takes  to  himself  the  right  to  change  the  doctrine  of 
Christ  and  services  instituted  by  God,  and  wishes  his  own  doc- 
trine and  his  own  services  to  be  observed  as  divine.  Secondly, 
because  he  takes  to  himself  the  power  not  only  of  binding  and 
loosing  in  this  life,  but  also  the  right  concerning  souls  after  this 

1  Decrees  of  Grratian,  P.  I.,  Dist.  40,  c.  6, 
♦4 


346  THE  SMALCALD  ARTICLES. 

life.  Thirdly,  because  the  Pope  does  not  wish  to  be  judged  by 
the  Church  or  by  any  one,  and  prefers  his  own  authority  to  the 
decision  of  Councils  and  the  entire  Church.  But  to  be  unwill- 
ing to  be  judged  by  the  Church  or  by  any  one  is  to  make  one's 
self  God.  Lastly,  these  errors  so  horrible,  and  this  impiety,  he 
defends  with  the  greatest  cruelty,  and  puts  to  death  those  dis- 
senting. 

This  being  the  case,  all  Christians  ought  to  beware  of  becom-41 
ing  partakers  of  the  godless  doctrine,  blasphemies  and  unjust 
cruelties  of  the  Pope.  On  this  account  they  ought  to  desert 
«q.-  and  execrate  the  Pope  with  his  adherents,  as  the  kingdom 
of  Antichrist ;  just  as  Christ  has  commanded  (Matt.  7  :  15) : 
"  Beware  of  false  prophets."  And  Paul  commands  that  god- 
less teachers  should  be  avoided  and  execrated  as  cursed  (Gal. 
1:8;  Tit.  3  :  10).  And  (2  Cor.  6  :  14)  says :  "  Be  ye  not  un- 
equally yoked  together  with  unbelievers ;  for  what  communion 
hath  light  with  darkness?" 

To  dissent  from  the  agreement  of  so  many  nations  and  to  be  42 
called  schismatics  is  a  serious  matter.     But  divine  authority 
commands  all  not  to  be  allies  and  defenders  of  impiety  and  un- 
just cruelty. 

On  this  account  our  consciences  are  sufficiently  excused ;  for 
the  errors  of  the  kingdom  of  the  Pope  are  manifest.  And 
Scripture  with  its  entire  voice  exclaims  that  these  errors  are  a 
doctrine  of  demons  and  of  Antichrist.1  The  idolatry  in  the  43 
profanation  of  the  masses  is  manifest,  which,  besides  other  faults, 
are  shamelessly  applied  to  most  base  gain.  The  doctrine  of  re- 44 
pentance  has  been  utterly  corrupted  by  the  Pope  and  his  ad- 
herents. For  they  teach  that  sins  are  remitted  because  of  the 
worth  of  our  works.  Then  they  bid  us  doubt  whether  the 
remission  occur.  They  nowhere  teach  that  sins  are  remitted 
freely  for  Christ's  sake,  and  that  by  this  faith  we  obtain  remis- 
sion of  sins.  Thus  they  obscure  the  glory  of  Christ,  and  de- 
prive consciences  of  firm  consolation,  and  abolish  true  divine 
services,  viz.  the  exercises  of  faith  struggling  with  [unbelief 
and]  despair  [concerning  the  promise  of  the  Gospel]. 

They  have  obscured  the  doctrine  concerning  sin,  and  have  45 
framed  a  tradition  concerning  the  enumeration  of  offences,  pro- 
ducing many  errors  and  despair.     They  have  devised  in  addi- 
tion satisfactions,  whereby  they  have  also  obscured  the  benefit 
of  Christ. 

From  these,  indulgences  have  been  born,  which   are  pure  46 
falsehoods,  fabricated  for  the  sake  of  gain. 
000        Then  how  many  abuses,  and  what  horrible  idolatry,  the  4; 
invocation  of  saints  has  produced ! 

1  1  Tim.  4 : 1 ;  2  Thess.  2  :  3  sq. 


Appendix.    POWER  AND  PRIMACY   OF  THE  POPE.       347 

What  shameful  acts  have  arisen  from  the  tradition  concern-  48 
ing  celibacy ! 

What  darkness  the  doctrine  concerning  vows  has  spread  over 
the  Gospel !  They  have  there  feigned  that  vows  are  righteous- 
ness before  God,  and  merit  the  remission  of  sins.  Thus  they 
have  transferred  the  benefit  of  Christ  to  human  traditions,  and 
have  altogether  extinguished  the  doctrine  concerning  faith. 
They  have  feigned  that  the  most  tiifling  traditions  are  services 
of  God  and  perfection,  and  they  have  preferred  these  to  the 
works  of  callings  which  God  requires  and  has  ordained. 
Neither  are  these  errors  to  be  regarded  light;  for  they  detract 
from  the  glory  of  Christ  and  bring  destruction  to  souls,  neither 
can  they  be  passed  by  unnoticed. 

Then  to  these  errors  two  great  sins  are  added:  The  first, 4$ 
that  he  defends  these  errors  by  unjust  cruelty  and  punishments. 
The  second,  that  he  appropriates  the  decision  of  the  Church, 
and  does  not  permit  ecclesiastical  controversies  [such  matters  of 
religion]  to  be  judged  according  to  the  prescribed  mode;  yea, 
he  contends  that  he  is  above  the  Council,  and  that  the  decrees 
of  Councils  can  be  rescinded,  just  as  the  canons  sometimes  im- 
pudently speak.1  But  the  examples  testify  that  this  was  done 
with  much  more  impudence  by  the  pontiffs. 

Quest.  9,  canon  3,2  says :  "  No  one  shall  judge  the  first  seat ;  50 
for  the  judge  is  judged  neither  by  the  emperor,  nor  by  all  the 
clergy,  nor  by  the  kings,  nor  by  the  people." 

The  Pope  exercises  a  twofold  tyranny;  he  defends  his  errors  51 
by  force  and  by  murders,  and  forbids  judicial  examination. 
The  latter  does  even  more  injury  than  any  punishments.  Be- 
cause when  the  true  judgment  of  the  Church  is  removed,  god- 
less dogmas  and  godless  services  cannot  be  removed,  and  for 
many  ages  are  destroying  infinite  souls. 

Therefore  let  the  godly  consider  the  great  errors  of  the  king-  52 
dom  of  the  Pope  and  his  tyranny,  and  let  them  ponder  first 
that  the  errors  must  be  rejected  and  the  true  doctrine  embraced, 
oqq   for  the  glory  of  God  and  to  the  salvation  of  souls.     Then  53 

let  them  ponder  also  how  great  a  crime  it  is  to  aid  unjust 
cruelty  in  killing  saints,  whose  blood  God  will  undoubtedly 
avenge. 

But  especially  the  chief  members  of  the  Church,  kings  and  54 
princes,  ought  to  guard  the  interests  of  the  Church,  and  to  see 
to  it  that  errors  be  removed  and  consciences  be  healed  [rightly 
instructed],  as  God  expressly  exhorts  kings  (Ps.  2  :  10) :  "Be 
wise,  now,  therefore,  O  ye  kings ;  be  instructed,  ye  judges  of 
the  earth."     For  it  should  be  the  first  care  of  kings  [and  great 

1  Cf.  Decret.  Grat.,  P.  I.,  Dist.  17. 

1  See  Decret.  Grat.,  P.  II.,  caus.  9,  qu.  3,  c.  13. 


348  THE  SMALCALD  ARTICLES 

lords]  to  advance  the  glory  of  God.  Wherefore  it  is  very 
shameful  for  them  to  exercise  their  influence  and  power  to 
confirm  idolatry  and  infinite  other  crimes,  and  to  slaughter 
saints. 

And  in  case  the  Pope  should  hold  Synods  [a  Council],  how  55 
can  the  Church  be  healed  if  the  Pope  suffer  nothing  to  be  de- 
creed contrary  to  his  will,  if  he  allow  no  one  to  express  his 
opinion  except  his  adherents,  whom  by  dreadful  oaths  and 
curses  he  has  bound,  without  any  exception  concerning  God's 
Word,  to  the  defence  of  his  tyranny  and  wickedness? 

But  since  the  decisions  of  Synods  are  the  decisions  of  the  56 
Church,  and  not  of  the  Popes,  it  is  especially  incumbent  on 
kings  to  check  the  license  of  the  popes  [not  allow  such  roguery], 
and  to  so  act  that  the  power  of  judging  and  decreeing  from  the 
Word  of  God  be  not  wrested  from  the  Church.  And  as  other 
Christians  ought  to  censure  the  remaining  errors  of  the  Pope, 
so  they  ought  also  to  rebuke  the  Pope  when  he  evades  and  im- 
pedes the  true  knowledge  and  true  decision  of  the  Church. 

Therefore  even  though  the  bishop  of  Rome  would  have  the  57 
primacy  by  divine  right,  yet  since  he  defends  godless  services 
and  doctrine  conflicting  with  the  Gospel,  obedience  is  not  due 
him,  yea  it  is  necessary  to  resist  him  as  Antichrist.     The  errors 
of  the  Pope  are  manifest  and  not  trifling. 

Manifest  also  is  the  cruelty  [against  godly  Christians]  which  58 
he  exercises.  And  it  is  clear  that  it  is  God's  command  that  we 
flee  from  idolatry,  godless  doctrine  and  unjust  cruelty.  On  this 
account  all  the  godly  have  great,  manifest  and  necessary  rea- 
sons for  not  obeying  the  Pope.  And  these  necessary  reasons 
04A  comfort  the  godly  against  all  the  reproaches  which  are 
usually  cast  against  them  concerning  offences,  schism  and 
discord. 

But  those  who  agree  with  the  Pope  and  defend  his  doctrine  59 
and  [false]  services,  defile  themselves  with  idolatry  and  blas- 
phemous opinions,  become  guilty  of  the  blood  of  the  godly, 
whom  the  Pope  [and  his  adherents]  persecutes,  detract  from 
the  glory  of  God,  and  hinder  the  welfare  of  the  Church,  be- 
cause they  strengthen  errors  and  crimes  [for  injury  to  all  the 
world  and]  to  all  posterity. 

Part  II. 
Of  the  Power  and  Jurisdiction  of  Bishops. 

[In  our  Confession  and  the  Apology  we  have  in  general  nar-  60 
rated  what  we  have  had  to  say  concerning  ecclesiastical  power. 
For,  etc.]     The  Gospel  has  assigned  to  those  who  preside  over 
churches  the  command  to  teach  the  Gospel,  to  remit  sins,  to  ad- 
minister the  sacraments,  and  besides  jurisdiction,  viz.  the  com  • 


appendix.    POWER  AND  PRIMACY  OF  THE   POPE.       349 

mand  to  excommunicate  those  whose  crimes  are  known,  and 
again  of  absolving  the  repenting. 

And  by  the  confession  of  all,  even  of  the  adversaries,  it  is  61 
clear  that  this  power  by  divine  right  is  common  to  all  who  pre- 
side over  churches,  whether  they  be  called  pastors,  or  elders,  or 
bishops.  And  accordingly  Jerome  openly  teaches  in  the  apos-  62 
tolic  letters  that  all  who  preside  over  churches  are  both  bish- 
ops and  elders,  and  cites  from  Titus  (Tit.  1  :  5  sq.) :  "  For  this 
cause  hft  I  thee  in  Crete,  that  thou  shouldest  ordain  elders  in 
every  city."  Then  he  adds :  "  A  bishop  must  be  the  husband  of 
one  wife."  Likewise  Peter  and  John  call  themselves  elders 
(1  Pet.  5  :  1 ;  2  John  1).  And  he  then  adds  :  "  But  that  after- 
wards one  was  chosen  to  be  placed  over  the  rest,"  occurred  as  a 
remedy  for  schism,  lest  each  one  by  attracting  to  himself  might 
rend  the  Church  of  Christ.  For  at  Alexandria,  from  Mark 
the  evangelist  to  the  bishops  Heracles  and  Dionysius,  the 
elders  always  elected  one  from  themselves,  and  placed  him  in  a 
higher  station,  whom  they  called  bishop ;  just  as  an  army 
would  make  a  commander  for  itself.  The  deacons,  moreover, 
may  elect  from  themselves  one  whom  they  know  to  be  active, 
and  name  him  archdeacon.  For  with  the  exception  of  ordina- 
tion, what  does  the  bishop  that  the  elder  does  not  ? 
o41        Jerome  therefore  teaches  that  it  is  by  human  authority  63 

that  the  grades  of  bishop  and  elder  or  pastor  are  distinct. 
And  the  subject  itself  declares  this,  because  the  power  [the  of- 
fice and  command]  is  the  same,  as  he  has  said  above.  But  one  64 
matter  afterwards  made  a  distinction  between  bishops  and  pas- 
tors, viz.  ordination,  because  it  was  so  arranged  that  one  bishop 
might  ordain  ministers  in  a  number  of  churches. 

But  since  by  divine  authority  the  grades  of  bishop  and  pas-  65 
tor  are  not  diverse,  it  is  manifest  that  ordination  by  a  pastor  in 
his  own  church  has  been  appointed  by  divine  law  [if  a  pastor 
in  his  own  church  ordain  certain  suitable  persons  to  the  min- 
istry, such  ordination  is,  according  to  divine  law,  undoubtedly 
effective  and  right]. 

Therefore  when  the  regular  bishops  become  enemies  of  the  66 
Church,  or  are  unwilling  to  administer  ordination,  the  churches 
retain  their  own  right.     [Because  the  regular  bishops  persecute 
the  Gospel  and  refuse  to  ordain  suitable  persons,  every  church 
has  in  this  case  full  authority  to  ordain  its  own  ministers.] 

For  wherever  the  Church  is,  there  is  the  authority  [com- 67 
mand]  to  administer  the  Gospel.  Wherefore  it  is  necessary  for 
the  Church  to  retain  the  authority  to  call,  elect  and  ordain  min- 
isters. And  this  authority  is  a  gift  exclusively  given  to  the 
Church,  which  no  human  power  can  wrest  from  the  Church,  as 
Paul  al  50  testifies  to  the  Ephesians  (4  :  8)  when  he  says :  "  He 
ascended,  he  gave  gifts  to  men."     And  he  enumerates  among 


350  THE  SMALCALD  ARTICLES. 

the  gifts  specially  belonging  to  the  Church  "  pasters  and 
teachers,"  and  adds  that  such  are  given  "for  the  ministry,  for 
the  edifying  the  body  of  Christ.,,  Where  there  is  therefore  a 
true  church,  the  right  to  elect  and  ordain  ministers  necessarily 
exists.  Just  as  in  a  case  of  necessity  even  a  layman  absolves,  and 
becomes  the  minister  and  pastor  of  another ;  as  Augustine  narrates 
the  story  of  two  Christians  in  a  ship,  one  of  whom  baptized  the 
catechumen,  who  after  baptism  then  absolved  the  baptizer. 

Here  belong  the  words  of  Christ  which  testify  that  the  keys  65 
have  been  given  to  the  Church,  and  not  merely  to  certain  per- 
sons (Matt.  18  :  20) :  "  Where  two  or  three  are  gathered  to- 
gether in  my  name,"  etc. 
540       Lastly,  the  declaration  of  Peter  also  confirms  this  (1  Ep.  69 

2:9):  "  Ye  are  a  royal  priesthood."  These  words  pertain 
to  the  true  Church,  which,  since  it  alone  has  the  priesthood,  cer- 
tainly has  the  right  to  elect  and  ordain  ministers. 

And  this  also  a  most  common  custom  of  the  Church  testi-  70 
fies.  For  formerly  the  people  elected  pastors  and  bishops.' 
Then  a  bishop  was  added,  either  of  that  church  or  a  neigh- 
boring one,  who  confirmed  the  one  elected  by  the  laying  on  of 
hands ;  neither  was  ordination  anything  else  than  such  a  ratifi- 
cation. Afterwards,  new  ceremonies  were  added,  many  of  71 
which  Dionysius  describes.  But  he  is  a  recent  and  fictitious 
author  [this  book  of  Dionysius  is  a  new  fiction  under  a  false 
title],  just  as  the  writings  of  Clement  also  are  supposititious. 
Then  the  moderns  added:  "I  give  thee  the  power  to  sacrifice 
for  the  living  and  the  dead."  But  not  even  this  is  in  Dionys- 
ius. From  all  these  things  it  is  clear  that  the  Church  retains  72 
the  right  to  elect  and  ordain  ministers.  And  the  wickedness 
and  tyranny  of  bishops  afford  cause  for  schism  and  discord 
[therefore,  if  the  bishops  either  are  heretics  or  will  not  ordain 
suitable  persons,  the  churches  are  in  duty  bound  before  God, 
according  to  divine  law,  to  ordain  for  themselves  pastors  and 
ministers.  Even  though  this  be  now  called  an  irregularity  or 
schism,  it  should  be  known  that  the  godless  doctrine  and  tyr- 
anny of  the  bishops  is  chargeable  with  it],  because  Paul  (Gal, 
1  :  7  sq.)  enjoins  that  bishops  who  teach  and  defend  a  godless 
doctrine  and  godless  services  should  be  regarded  accursed. 

We  have  spoken  of  ordination,  which  alone,  as  Jerome  says,1 73 
distinguished  bishops  from  other  elders.  Therefore  there  is 
need  of  no  discussion  concerning  the  other  duties  of  bishops. 
Nor  is  it  indeed  necessary  to  speak  of  confirmation,  nor  of  the 
consecration  of  bells,  which  are  almost  the  only  things  which 
they  have  retained.  Something  must  be  said  concerning  juris- 
diction. 


1  Cf.  above,  |  62. 


Appendix.    POWER  AND  PRIMACY  OF  THE  POPE.       351 

It  is  manifest  that  the  common  jurisdiction  of  excommunica-74 
ting  those  guilty  of  manifest  crimes  belongs  to  all  pastors. 
This  they  have  tyrannically  transferred  to  themselves  alone, 
and  have  applied  it  to  the  acquisition  of  gain.  For  it  is  mani- 
fest that  the  officials,  as  they  are  called,  employed  a  license  not 
to  be  tolerated,  and  either  on  account  of  avarice  or  because  of 
other  wanton  desires  tormented  men  and  excommunicated  them 
040  without  any  due  process  of  law.  But  what  tyranny  is  it 
for  the  officials  in  the  states  to  have  arbitrary  power  to 
condemn  and  excommunicate  men  without  due  process  of  law ! 
And  with  respect  to  what  did  they  abuse  this  power?  Clearly  75 
not  in  punishing  true  offences,  but  in  regard  to  the  violation 
of  fasts  or  festivals,  or  like  trifles?  Only  they  sometimes 
punished  adulteries;  and  in  this  matter  they  often  vexed 
[abused  and  defamed]  innocent  and  honorable  men. 

Since,  therefore,  bishops  have  tyrannically  transferred  this  76 
jurisdiction  to  themselves  alone,  and  have  basely  abused  it, 
there  is  no  need,  because  of  this  jurisdiction,  to  obey  bishops. 
But  since  the  reasons  why  we  do  not  obey  are  just,  it  is  right  also 
to  restore  this  jurisdiction  to  godly  pastors  [to  whom,  by  Christ's 
command,  it  belongs],  and  to  see  to  it  that  it  be  legitimately 
exercised  for  the  reformation  of  life  and  the  glory  of  God. 

Jurisdiction  remains  in  those  cases  which,  according  to  canon-  77 
ical  law,  pertain  to  the  ecclesiastical  court,  as  they  say,  and 
especially  in  cases  of  matrimony.  It  is  only  by  human  right 
that  the  bishops  have  this  also ;  and  indeed  the  ancient  bish- 
ops did  not  have  it,  as  it  appears  from  the  Codex  and  Novelli 
of  Justinian  that  decisions  concerning  marriage  at  that  time 
belonged  to  the  magistrates.  And  by  divine  law  worldly  mag- 
istrates are  compelled  to  make  these  decisions  if  the  bishops 
[judge  unjustly  or]  be  negligent.  The  canons  also  concede  the 
same.  Wherefore  also  on  account  of  this  jurisdiction  it  is  not 
necessary  to  obey  bishops.  And  indeed  since  they  have  framed  78 
certain  unjust  laws  concerning  marriages,  and  observe  them  in 
their  courts,  also  for  this  reason  there  is  need  to  establish  other 
courts.  For  the  traditions  concerning  spiritual  relationship 
[the  prohibition  of  marriage  between  sponsors]  are  unjust. 
Unjust  also  is  the  tradition  which  forbids  an  innocent  person 
to  marry  after  divorce.  Unjust  also  is  the  law  which  in  gen- 
eral approves  all  clandestine  and  underhanded  betrothals  in 
violation  of  the  right  of  parents.  Unjust  also  is  the  law  con- 
cerning the  celibacy  of  priests.  There  are  also  other  snares  of 
consciences  in  their  laws,  to  recite  all  of  which  is  of  no  profit. 
It  is  sufficient  to  have  recited  this,  that  there  are  many  unjust 
laws  of  the  Pope  concerning  matrimonial  subjects  on  account 
of  which  the  magistrates  ought  to  establish  other  courts. 
^44  Since  therefore  the  bishops,  who  are  devoted  to  the  79 
Pope,  defend  godless  doctrine  and  godless  services,  and  do 


352  THE  SMALCALD  ARTICLES. 

not  ordain  godly  teachers,  yea  aid  the  cruelty  of  the  Pope,  and 
besides  have  wrested  the  jurisdiction  from  pastors,  and  exercise 
this  only  tyrannically  [for  their  own  profit]  ;  and  lastly,  since 
in  matrimonial  cases  they  observe  many  unjust  laws;  the  rea- 
sons why  the  churches  do  not  recognize  these  as  bishops  are  suf- 
ficiently numerous  and  necessary. 

But  they  themselves  should  remember  that  riches  have  been  go 
given  to  bishops  as  alms  for  the  administration  and  advantage 
of  the  churches  [that  they  may  serve  the  Church,  and  perform 
their  office  the  more  efficiently],  just  as  the  rule  says:  "The 
benefice  is  given  because  of  the  office."  Wherefore  they  can- 
not with  a  good  conscience  possess  these  alms,  and  meanwhile 
defraud  the  Church,  which  has  need  of  these  means  for  sup- 
porting ministers,  and  aiding  studies  [educating  learned  men], 
and  caring  for  the  poor,  and  establishing  courts,  especially  mat- 
rimonial. For  so  great  is  the  variety  and  extent  of  matrimo-8i 
nial  controversies,  that  there  is  need  of  a  special  tribunal  for 
these,  and  for  establishing  this  there  is  need  of  the  means  of  the 
Church.  Peter  predicted  (2  Ep.  2:13)  that  there  would  be  82 
godless  bishops,  who  would  abuse  the  alms  of  the  Churcli  for 
luxury  and  neglect  the  ministry.  Therefore  let  those  who  de- 
fraud know  that  they  will  pay  God  the  penalty  for  this  crime. 


345  Doctors  and  Preachers  who  Subscribed  the  Augsburg  Con- 
fession and  Apology,  a.  d.  3IDXXXVII. 

According  to  the  command  of  the  most  illustrious  princes  and 
of  the  orders  and  states  professing  the  doctrine  of  the  Gospel,  we 
have  re-read  the  articles  of  the  Confession  presented  to  the  Em- 
peror in  the  Assembly  at  Augsburg,  and  by  the  favor  of  God  all 
the  preachers  who  have  been  present  in  this  Assembly  at  Smal- 
cald  harmoniously  declare  that  they  hold  and  teach  in  their 
churches  according  to  the  articles  of  the  Confession  and  Apology ; 
they  also  declare  that  they  approve  the  article  concerning  the 
primacy  of  the  Pope,  and  his  power,  and  the  power  and  jurisdic- 
tion of  bishops,  which  was  presented  to  the  princes  in  this  Assem- 
bly at  Smalcald.     Accordingly  they  subscribe  their  names. 

I,  Dr.  John  Bugenhagen,  Pomeranus,  subscribe  the  Ar- 
ticles of  the  Augsburg  Confession,  the  Apology,  and  the 
Article  presented  to  the  princes  at  Smalcald  concerning 
the  Papacy. 

I  also,  Dr.  Urban  Rhegius,  Superintendent  of  the  churches 
in  the  Duchy  of  Liineburg,  subscribe. 

Nicolaus  Amsdorf  of  Magdeburg  subscribed. 


Appendix.     POWER  AND  PRIMACY  OF  THE  POPE.        353 

George  Spalatine  of  Altenburg  subscribed. 

I,  Andrew  Grander,  subscribe. 

M.  Veit  Dieterich  of  Nurnberg  subscribed. 

Stephen  Agricola,  Minister  at  Hof,  subscribed  with  his 

own  hand. 
John  Draconites  of  Marburg  subscribed. 
Conrad  Figenbotz  subscribed  to  all  throughout. 
Martin  Bucer. 
I,  Erhard  Schnepf,  subscribe. 
Paul  Rhodius,  Preacher  in  Stettin. 
Gerhard  Oeniken,  Minister  of  the  Church  at  Minden. 
Simon  Schneeweis,  Pastor  of  Crailsheim. 
Brixhjs  Northanus,  Minister  at  Soest. 
I,  Pomeranus,  again  subscribe  in  the  name  of  M.  John 

Brentz,  as  he  enjoined  me. 
Philip  Melanchthon  subscribes  with  his  own  hand. 
Anthony  Corvinus  subscribes  with  his  own  hand,  as  well 

as  in  the  name  of  Adam  a  Fulda. 
John  Schlainhauffen  subscribes  with  his  own  hand. 
M.  George  Helt  of  Forchheim. 
Michael  Coelius,  Minister  at  Mansfeldt. 
Peter  Geltner,  Minister  of  the  Church  of  Frankfort. 
Dionysius  Melander  subscribed. 
346    Paul  Fagius  of  Strassburg. 

Wendel  Faber,  Pastor  of  Seeburg  in  Mansfeldt. 
Conrad  Oetinger  of  Pforzheim,  Chaplain  of  Ulric,  Duke 

of  Wiirtemburg. 
Boniface  Wolfart,  Minister  of  the  Word  of  the  Church 

at  Augsburg. 
John   .ZEpinus,   Superintendent   of   Hamburg,   subscribed 

with  his  own  hand. 
John  Amsterdam  of  Bremen  does  the  same. 
John  Fontanus,   Superintendent   of  Lower   Hesse,   sub- 
scribed. 
Frederick  Myconius  subscribed  for  himself  and  Justus 

Menius. 
Ambrose  Blaurer. 

I  have  read,  and  again  and  again  re-read,  the  Confession  and 
Apology  presented  at  Augsburg  by  the  Most  Illustrious  Prince, 
the  Elector  of  Saxony,  and  by  the  other  princes  and  estates  of 
the  Roman  Empire,  to  his  Imperial  Majesty.  I  have  also  read 
the  Formula  of  Concord  concerning  the  sacrament,  made  at  Wit- 
tenberg with  Dr.  Bucer  and  others.  I  have  also  read  the  ar- 
ticles written  at  the  Assembly  at  Smalcald  in  the  German  lan- 
guage by  Dr.  Martin  Luther,  our  most  revered  preceptor,  and  the 
tract  concerning  the  Papacy  and  the  Power  and  Jurisdiction  of 

46 


354  THE  SMALCALD  ARTICLES. 

Bishops.  And,  according  to  my  mediocrity,  I  judge  that  all 
these  agree  with  Holy  Scripture,  and  with  the  belief  of  the  true 
and  lawful  Catholic  Church.  But  although  in  so  great  a  num- 
ber of  most  learned  men  who  have  now  assembled  at  Smalcald 
I  acknowledge  that  I  am  the  least  of  all,  yet  as  I  am  not  per- 
mitted to  await  the  end  of  the  assembly,  I  ask  you,  most  re- 
nowned man,  Dr.  John  Bugenhagen,  most  revered  Father  in 
Christ,  that  your  courtesy  may  add  my  name,  if  it  be  necessary, 
to  all  that  I  have  above  mentioned.  For  I  testify  in  this  my 
own  handwriting  that  I  thus  hold,  confess  and  constantly  will 
teach,  through  Jesus  Christ,  our  Lord. 
Done  at  Smalcald,  Feb.  23,  1537. 

John  Brentz,  Minister  of  Hall. 


PART  V. 
THE  SMALL  CATECHISM. 


THE  SMALL  CATECHISM. 


CONTENTS. 


PREFACE  OF  DR.  MARTIN  LUTHER 

PART  FIRST. 
THE  TEN  COMMANDMENTS. 

PART  SECOND. 

THE  APOSTLES'  CREET 
Art.  I. — Of  Creation. 
Art  II. — Of  Redemption. 
Art.  III.— Of  Sanctification. 

PART  THIRD. 
THE  LORD'S  PRAYER. 

PART  FOURTH. 

THE  SACRAMENT  OF  BAPTISM. 

INTRODUCTION  TO  PART  V.— OF  CONFESSION. 

PART  FIFTH. 
THE  SACRAMENT  OF  THE  ALTAR 


APPENDIX  I. 
MORNING  AND  EVENING  PRAYER 

APPENDIX  II. 

BLESSING    AT   TABLE. 

APPENDIX   III. 

TABLE  OF  DUTIES. 


W 


ENCHIRIDION : 
THE  SMALL  CATECHISM  OF  DR.  MARTIN  LUTHER, 

FOB 

PASTORS  AND   PREACHERS. 


349  PREFACE  OF  DR.  MARTIN   LUTHER. 

Martin  Luther  to  all  Faithful  and  Godly  Pastors 
and  Preachers  :  Grace,  Mercy  and  Peace  in  Jesus 
Christ,  our  Lord. 

The  deplorable  condition  in  which  I  found  religious  affairs  i 
during  a  recent  visitation  of  the  congregations  has  impelled 
me  to  publish  this  Catechism,  or  statement  of  the  Christian 
doctrine,  after  having  prepared  it   in  very  brief  and  simple 
terms.     Alas  I  what  misery  I  beheld!     The  people,  especially  2 
those  who  live  in  the  villages,  seem  to  have  no  knowledge 
whatever  of  Christian  doctrine,  and  many  of  the  pastors  are 
ignorant  and  incompetent  teachers.    And,  nevertheless,  they  all  3 
maintain  that  they  are  Christians,  that  they  have  been  baptized 
and  that  they  have  received  the  Lord's  Supper.     Yet  they  can- 
not recite  the  Lord's  Prayer,  the  Creed,  or  the  Ten  Command- 
ments ;  they  live  as  if  they  were  irrational  creatures,  and  now 
that  the  Gospel  has  come  to  them,  they  grossly  abuse  their 
Christian  liberty. 

Ye  bishops  !  what  answer  will  ye  give  to  Christ  for  having  4 
s®  shamefully  neglected  the  people  and  paid  no  attention  to  the 
duties  of  your  office?  I  invoke  no  evil  on  your  heads.  But  5 
you  withhold  the  cup  in  the  Lord's  Supper,  insist  on  the  ob- 
servance of  your  human  laws,  and  yet,  at  the  same  time,  do  not 
take  the  least  interest  in  teaching  the  people  the  Lord's  Prayer, 
the  Creed,  the  Ten  Commandments,  or  any  other  part  of  the 
Word  of  God.     Woe  unto  you  ! 

Wherefore  I  beseech  you  in  the  name  of  God,  my  beloved  6 
brethren,  who  are  pastors  or  preachers,  to  engage  heartily  in  the 
discharge  of  the  duties  of  your  office,  to  have  mercy  on  the 
people  who  are  entrusted  to  your  care,  and  to  assist  us  in  intro- 
ducing the  Catechism  among  them,  and  especially  among  the 

859 


360  THE  SMALL  CATECHISM. 

young.     And  if  any  of  you  do  not  possess  the  necessary  quali- 

orA    fications,  I  beseech  you  to  take  at  least  the  following  forms 

and  read  them,  word  for  word,  to  the  people  on  this  wise: 

In  the  first  place,  let  the  preacher  take  the  utmost  care  to  7 
avoid  all  changes  or  variations  in  the  text  and  wording  of  the 
Ten  Commandments,  the  Lord's  Prayer,  the  Creed,  the  Sacra- 
ments, etc.  Let  him,  on  the  contrary,  take  each  of  the  forms 
respectively,  adhere  to  it,  and  repeat  it  anew  year  after  year. 
For  young  and  inexperienced  people  cannot  be  successfully  in- 
structed unless  we  adhere  to  the  same  text  or  the  same  forms 
of  expression.  They  easily  become  confused  when  the  teacher 
at  one  time  employs  a  certain  form  of  words  and  expressions, 
and  at  another,  apparently  with  a  view  to  make  improvements, 
adopts  a  different  form.  The  result  of  such  a  course  Avill  be, 
that  all  the  time  and  labor  which  we  have  expended  will  be 
lost. 

This  point  was  well  understood  by  our  venerable  fathers,  8 
who  wrere  accustomed  to  use  the  same  words  in  teaching  the 
Lord's  Prayer,  the  Creed,  and  the  Ten  Commandments.  We, 
too,  should  follow  this  plan  when  we  teach  these  things,  par- 
ticularly in  the  case  of  the  young  and  ignorant,  not  changing  a 
single  syllable,  nor  introducing  any  variations  when,  year  after 
year,  we  recur  to  these  forms  and  recite  them  anew  before  our 
hearers. 

Choose,  therefore,  the  form  of  words  which  best  pleases  you,  9 
and  adhere  to  it  perpetually.  When  you  preach  in  the  pres- 
ence of  intelligent  and  learned  men,  you  are  at  liberty  to  ex- 
hibit your  knowledge  and  skill,  and  may  present  and  discuss 
these  subjects  in  all  the  varied  modes  which  are  at  your  com- 
mand. But  when  you  are  teaching  the  young,  retain  the  same  ic 
form  and  manner  without  change :  teach  them,  first  of  all,  the 
Ten  Commandments,  the  Creed,  the  Lord's  Prayer,  etc.,  always 
presenting  the  same  words  of  the  text,  so  that  those  who  learn 
can  repeat  them  after  you  and  retain  them  in  the  memory. 

But  if  any  refuse  to  receive  your  instructions,  tell  them  11 
plainly  that  they  deny  Christ  and  are  not  Christians ;  such 
persons  shall  not  be  admitted  to  the  Lord's  Table,  nor  present 
a  child  for  baptism,  nor  enjoy  any  of  our  Christian  privileges, 
but  are  to  be  sent  back  to  the  Pope  and  his  agents,  and,  indeed, 
oe1    to  Satan  himself.     Their  parents  and  employers  should,  12 

besides,  refuse  to  furnish  them  with  food  and  drink,  and 
notify  them  that  the  government  was  disposed  to  banish  from 
the  country  all  persons  of  such  a  rude  and  intractable  character. 

For  although  we  cannot,  and  should  not,  compel  them  to  13 
exercise  faith,  we    ought,  nevertheless,  to    instruct    the  great 
mass  with  all  diligence;  so  that  they  may  know  how  to  distin- 
guish between  right  and  wrong  in  their  conduct  toward  those 


PREFACE   OE  DR.   MARTIN   LUTH  KK.  361 

with  whom  they  live  or  among  whom  they  desire  to  earn  their 
living.  For  whoever  desires  to  reside  in  a  city,  and  enjoy  the 
rights  and  privileges  which  its  laws  confer,  is  also  bound  to 
know  and  obey  those  laws.  God  grant  that  such  persons  may 
become  sincere  believers !  But  if  they  remain  dishonest  and 
vicious,  let  them  at  least  withhold  from  public  view  the  vices 
of  their  hearts. 

In  the  second  place,  when  those  whom  you  are  instructing  i 
have  become  familiar  with  the  words  of  the  text,  it  is  time  to 
teach  them  to  understand  the  meaning  of  those  words,  so  that 
they  may  become  acquainted  with  the  object  and  purport  of  the 
lesson.  Then  proceed  to  another  of  the  following  forms,  or,  at  ic 
your  pleasure,  choose  any  other  which  is  brief,  and  adhere 
strictly  to  the  same  words  and  forms  of  expression  in  the  text, 
without  altering  a  single  syllable ;  besides,  allow  yourself  ample 
time  for  the  lessons.  For  it  is  not  necessary  that  you  should,  it 
on  the  same  occasion,  proceed  from  the  beginning  to  the  end  of 
the  several  parts ;  it  will  be  more  profitable  if  you  present  them 
separately,  in  regular  succession.  When  the  people  have,  for 
instance,  at  length  correctly  understood  the  First  Command- 
ment, you  may  proceed  to  the  Second,  and  so  continue.  By 
neglecting  to  observe  this  mode  the  people  will  be  overbur- 
dened, and  be  prevented  from  understanding  and  retaining  in 
memory  any  considerable  part  of  the  matter  communicated  to 
them. 

In  the  third  place,  when  you  have  thus  reached  the  end  of  17 
this  Short  Catechism,  begin  anew  with  the  Large  Catechism, 
and  by  means  of  it  furnish  the  people  with  fuller  and  more 
comprehensive  explanations.  Explain  here  at  large  every 
Commandment,  every  Petition,  and,  indeed,  every  part,  show- 
ing the  duties  which  they  severally  impose,  and  both  the  ad- 
vantages which  follow  the  performance  of  those  duties,  and  also 
the  dangers  and  losses  which  result  from  the  neglect  of  them. 
Insist  in  an  especial  manner  on  such  Commandments  or  other  iS 
parts  as  seem  to  be  most  of  all  misunderstood  or  neglected  by 
your  people.  It  will,  for  example,  be  necessary  that  you  should 
enforce  with  the  utmost  earnestness  the  Seventh  Commandment, 
which  treats  of  stealing,  when  you  are  teaching  workmen, 
dealers,  and  even  farmers  and  servants,  inasmuch  as  many  of 
these  are  guilty  of  various  dishonest  and  thievish  practices.  So, 
too,  it  will  be  your  duty  to  explain  and  apply  the  Fourth  Com- 
mandment with  great  diligence  when  you  are  teaching  children 
and  uneducated  adults,  and  to  urge  them  to  observe  order,  to 
be  faithful,  obedient  and  peaceable,  as  well  as  to  adduce  nume- 
rous instances  mentioned  in  the  Scriptures  which  show  that 
God  punished  such  as  were  guilty  in  these  things  and  blessed 
the  obedient. 

46 


362  THE  SMALL  CATECHISM. 

oro        Here,  too,  let  it  be  your  great  aim  to  urge  magistrates  19 

and  parents  to  rule  wisely  and  to  educate  the  children,  ad- 
monishing them,  at  the  same  time,  that  such  duties  are  imposed 
on  them,  and  showing  them  how  grievously  they  sin  if  they 
neglect  them.  For  in  such  a  case  they  overthrow  and  lay  waste 
alike  the  kingdom  of  God  and  the  kingdom  of  the  world,  act- 
ing as  if  they  were  the  worst  enemies  both  of  God  and  of  men. 
And  show  them  very  plainly  the  shocking  evils  of  which  they  20 
are  the  authors  when  they  refuse  their  aid  in  training  up  chil- 
dren to  be  pastors,  preachers,  writers,  etc.,  and  set  forth  that  on 
account  of  such  sins  God  will  inflict  an  awful  punishment  upon 
them.  It  is,  indeed,  necessary  to  preach  on  these  things ;  for 
parents  and  magistrates  are  guilty  of  sins  in  this  respect  which 
are  so  great  that  there  are  no  terms  in  which  they  can  be  de- 
scribed. And  truly,  Satan  has  a  cruel  design  in  fostering  these 
evils. 

Finally,  inasmuch  as  the  people  are  now  relieved  from  the  21 
tyranny  of  the  Pope,  they  refuse  to  come  to  the  Lord's  Table, 
and  treat  it  with  contempt.  On  this  point,  also,  it  is  very  neces- 
sary that  you  should  give  them  instructions,  while,  at  the  same 
time,  you  are  to  be  guided  by  the  following  principles :  That 
we  are  to  compel  no  one  to  believe,  or  to  receive  the  Lord's 
Supper ;  that  we  are  not  to  establish  any  laws  on  this  point,  or 
appoint  the  time  and  place ;  but  that  we  should  so  preach  as  to  22 
influence  the  people,  without  any  law  adopted  by  us,  to  urge, 
and,  as  it  were,  to  compel  us,  who  are  pastors,  to  administer  the 
Lord's  Supper  to  them.  Now  this  object  may  be  attained  if 
we  address  them  in  the  following  manner :  It  is  to  be  feared 
that  he  who  does  not  desire  to  receive  the  Lord's  Supper  at 
least  threr  or  four  times  during  the  year  despises  the  Sacra- 
ment, and  is  no  Christian.  So,  too,  he  is  no  Christian  who 
neither  believes  nor  obeys  the  Gospel ;  for  Christ  did  not  say, 
"  Omit  or  despise  this,"  but,  "  This  do  ye,  as  oft  as  ye  drink 
it,"  etc.  He  commands  that  this  should  be  done,  and  by  no 
means  be  neglected  and  despised.     He  says,  "  This  do." 

Now,  he  who  does  not  highly  value  the  Sacrament  shows  23 
thereby  that  he  has  no  sin,  no  flesh,  no  devil,  no  world,  no 
death,  no  danger,  no  hell ;  that  is  to  say,  he  does  not  believe 
that  such  evils  exist,  although  lie  may  be  deeply  immersed  in 
them,  and  completely  belong  to  the  devil.  On  the  other  hand, 
he  needs  no  grace,  no  life,  no  Paradise,  no  heaven,  no  Christ, 
oro  no  God,  no  good  thing.  For  if  he  believed  that  he  was 
involved  in  such  evils,  and  that  he  was  in  need  of  such 
blessings,  he  could  not  refrain  from  receiving  the  Sacrament, 
wherein  aid  is  afforded  against  such  evils,  and,  again,  such 
blessings  are  bestowed.  It  will  not  be  necessary  to  compel  him 
by  the  force  of  any  law  to  approach  the  Lord's  Table ;  he  will 


PREFACE  OF  DR.  MARTIN   LUTHER.  363 

hasten  to  it  of  his  own  accord,  will  compel  himself  to  come, 
and  indeed  urge  you  to  administer  the  Sacrament  to  him. 

Hence,  you  are  by  no  means  to  adopt  any  compulsory  law  in  74 
this  case,  as  the  Pope  has  done.  Let  it  simply  be  your  aim  to 
set  forth  distinctly  the  advantages  and  losses,  the  wants  and 
the  benefits,  the  dangers  and  the  blessings,  which  are  to  be  con- 
sidered in  connection  with  the  Sacrament;  the  people  will, 
doubtless,  then  seek  it  without  urgent  demands  on  your  part. 
If  they  still  refuse  to  come  forward,  let  them  choose  their  own 
ways,  and  tell  them  that  those  who  do  not  regard  their  own 
spiritual  misery,  and  do  not  desire  the  gracious  help  of  God, 
belong  to  Satan.  But  if  you  do  not  give  such  solemn  admo-  25 
nitions,  or  if  you  adopt  odious  compulsory  laws  on  the  subject, 
it  is  your  own  fault  if  the  people  treat  the  Sacrament  with  con- 
tempt. Will  they  not  necessarily  be  slothful  if  you  are  silent 
and  sleep?  Therefore  consider  the  subject  seriously,  ye  Pas- 26 
tors  and  Preachers.  Our  office  has  now  assumed  a  very  differ- 
ent character  from  that  which  it  bore  under  the  Pope ;  it  is  now 
of  a  very  grave  nature,  and  is  very  salutary  in  its  influence. 
It  consequently  subjects  us  to  far  greater  burdens  and  labors, 
dangers  and  temptations,  whilst  it  brings  with  it  an  inconsider- 
able reward  and  very  little  gratitude  in  the  world.  But  Christ  27 
himself  will  be  our  reward  if  we  labor  with  fidelity.  May 
I  Ie  grant  such  mercy  unto  us  who  is  the  Father  of  all  grace, 
to  whom  be  given  thanks  and  praises  through  Christ,  our  Lord, 
for  ever !     Amen. 


354  PART  FIRST. 


THE  TEN  COMMANDMENTS. 

In  the  plain  form  in  which  they  are  to  be  taught  by  the  Head  of  a  family. 

The  First  Commandment. 

I  am  the  Lord  thy  God.     Thou  shalt  have  no  other  gods  1 
before  me. 

What  is  meant  by  this  Commandment  f  2 

Answer.  We  should  fear,  love,  and  trust  in  God  above  all 
things. 

The  Second  Commandment. 

Thou  shalt  not  take  the  name  of  the  Lord  thy  God  in  vain  ;  3 
for  the  Lord  will  not  hold  him  guiltless  that  taketh  his  name 
in  vain. 

What  is  meant  by  this  Commandment  f  4 

Answer.  We  should  so  fear  and  love  God  as  not  to  curse, 
swear,  conjure,  lie,  or  deceive  by  his  name,  but  call  upon  him 
in  every  time  of  need,  and  worship  him  with  prayer,  praise, 
and  thanksgiving. 

The  Third  Commandment. 

Remember  the  Sabbath  day,  to  keep  it  holy.  5 

What  is  meant  by  this  Commandment  f  6 

Answer.  We  should  so  fear  and  love  God  as  not  to  despise 

his  Word  and  the  preaching  of  the  Gospel,  but  deem  it  holy, 

and  willingly  hear  and  learn  it. 

The  Fourth  Commandment. 

Honor  thy  father  and  thy  mother,  that  thy  days  may   be ; 
long  upon  the  land  which  the  Lord  thy  God  giveth  thee. 

What  is  meant  by  this  Commandment  f  £ 

Answer.  We  should  so  fear  and  love  God  as  not  to  despise 
occ   nor  displease  our  parents  and  superiors,  but  honor,  serve, 
obey,  love,  and  esteem  them. 

Parallel  Passages. — See  Large  Catechism. 
364 


Part  I.    THE  TEN   COMMANDMENTS.  361 

The  Fifth  Commandment. 

Ihou  shalt  not  kill.  9 

What  is  meant  by  this  Commandment  f  10 

Answer.  We  should  so  fear  and  love  God  as  not  to  do  our 
neighbor  any  bodily  harm  or  injury,  but  rather  assist  and  com- 
fort him  in  danger  and  want. 

The  Sixth  Commandment. 

Thou  shalt  not  commit  adultery.  1 1 

What  is  meant  by  this  Commandment  f  1 1 

Answer.  We  should  so  fear  and  love  God  as  to  be  chaste  and 
pure  in  our  words  and  deeds,  each  one  also  loving  and  honor- 
ing his  wife  or  her  husband. 

The  Seventh  Commandment. 

Thou  shalt  not  steal.  n 

What  is  meant  by  this  Commandment  f  14 

Answer.  We  should  so  fear  and  love  God  as  not  to  rob  our 
neighbor  of  his  money  or  property,  nor  bring  it  into  our  pos- 
session by  unfair  dealing  or  fraudulent  means,  but  rather  assist 
him  to  improve  and  protect  it. 

The  Eighth  Commandment. 

Thou  shalt  not  bear  false  witness  against  thy  neighbor.  15 

What  is  meant  by  this  Commandment  f  16 

Answer.  We  should  so  fear  and  love  God  as  not  deceitfully 
to  belie,  betray,  slander,  nor  raise  injurious  reports  against  our 
neighbor,  but  apologize  for  him,  speak  well  of  him,  and  put 
the  most  charitable  construction  on  all  his  actions. 

The  Ninth  Commandment. 

Thou  shalt  not  covet  thy  neighbor's  house.  17 

What  is  meant  by  this  Commandment  f  18 

Answer.  We  should  so  fear  and  love  God  as  not  to  desire  by 
craftiness  to  gain  possession  of  our  neighbor's  inheritance  or 
ncn   home,  or  to  obtain  it  under  the  pretext  of  a  legal  right, 
but  be  ready  to  assist  and  serve  him  in  the  preservation 
of  his  own. 

The  Tenth  Commandment. 

Thou  shalt  not  covet  thy  neighbor's  wife,  nor  his  man-servant,  19 
nor  his  maid-servant,  nor  his  ox,  nor  his  ass,  nor  any  thing  that 
is  thy  neighbor's. 


366  THE  SMALL  CATECHISM. 

What  is  meant  by  this  Commandment  f  20 

Answer.  We  should  so  fear  and  love  God  as  not  to  alienate 
our  neighbor's  wife  from  him,  entice  away  his  servants,  nor  let 
loose  his  cattle,  but  use  our  endeavors  that  they  may  remain 
and  discharge  their  duty  to  him. 

What  does  God  declare  concerning  all  these  Commandments  f  21 

Answer,  He  says  :  I  the  Lord  thy  God  am  a  jealous  God, 
isiting  the  iniquity  of  the  fathers  upon  the  children  unto  the 
third  and  fourth  generation  of  them  that  hate  me:  and  shew- 
ing mercy  unto  thousands  of  them  that  love  me,  and  keep  my 
commandments. 

What  is  meant  by  this  declaration  f  77 

Answer.  God  threatens  to  punish  all  those  who  transgress 
these  commandments.  We  should,  therefore,  dread  his  dis- 
pleasure and  not  act  contrarily  to  these  commandments.  But 
he  promises  grace  and  every  blessing  to  all  who  keep  them. 
We  should,  therefore,  love  and  trust  in  him,  and  cheerfully  do 
what  he  has  commanded  us. 


357  PART  SECOND. 


THE  CREED. 

In  the  plain  form  in  which  it  is  to  be  taught  by  the  Head  of  a  family. 

The  First  Article. 

Of  Creation.  1 

I  believe  in  God  the  Father  Almighty,  Maker  of  heaven 
«md  earth. 

What  is  meant  by  this  Article  f  7 

Answer.  I  believe  that  God  has  created  me  and  all  that  ex- 
ists ;  that  he  has  given  and  still  preserves  to  me  my  body  and 
soul,  with  all  my  limbs  and  senses,  my  reason  and  all  the  facul- 
ties of  my  mind,  together  with  my  raiment,  food,  home,  and 
family,  and  all  my  property ;  that  he  daily  provides  me  abun- 
dantly with  all  the  necessaries  of  life,  protects  me  from  all  dan 
ger,  and  preserves  me  and  guards  me  against  all  evil ;  aW  which 
he  does  out  of  pure,  paternal,  and  divine  goodness  and  mercy, 
without  any  merit  or  worthiness  in  me;  for  all  which  I  am  in 
duty  bound  to  thank,  praise,  serve,  and  obey  him.  This  is 
most  certainly  true. 

Parallel  Passages. — Part  II.,  Art.  I. :  Nicene  Creed,  §  1  ;  A  ug.  Conf . 
Art.  i. ;  Smalcald  Art.,  Part  I. ;  Large  Catechism. 


Part  II.    THE  CREED.  367 

The  Second  Article. 

Of  Redemption.  3 

Ami  iu  Jesus  Christ  His  only  Son,  our  Lord;  who  was  con- 
ceived by  the  Holy  Ghost,  born  of  the  Virgin  Mary;  suffered 
under  Pontius  Pilate,  was  crucified,  dead,  and  buried;  He  de- 
scended into  hell ;  the  third  day  He  rose  again  from  the  dead ; 
He  ascended  into  heaven,  and  sitteth  on  the  right  hand  of  God 
the  Father  Almighty;  from  thence  He  shall  come  to  judge  the 
quick  and  the  dead. 

]Vhat  is  meant  by  this  Article  f  4 

Answer.  I  believe  that  Jesus  Christ,  true  God,  begotten  of 
the  Father  from  eternity,  and  also  true  man,  born  of  the  Vir- 
orn  gin  Mary,  is  my  Lord ;  who  has  redeemed  me,  a  lost  and 
condemned  creature,  secured  and  delivered  me  from  all 
sins,  from  death,  and  from  the  power  of  the  devil,  not  with  sil- 
ver and  gold,  but  with  his  holy  and  precious  blood,  and  with 
his  innocent  sufferings  and  death  ;  in  order  that  I  might  be  his, 
live  under  him  in  his  kingdom,  and  serve  him  in  everlasting 
righteousness,  innocence  and  blessedness :  even  as  he  is  risen 
from  the  dead,  and  lives  and  reigns  to  all  eternity.  This  is 
most  certainly  true. 

The  Third  Article. 

Of  Sanctification.  $ 

I  believe  in  the  Holy  Ghost ;  the  Holy  Christian  Church, 
the  Communion  of  Saints ;  the  Forgiveness  of  sins ;  the  Res- 
urrection of  the  body;  and  the  Life  everlasting.     Amen. 

What  is  meant  by  this  Article  f  6 

Answer.  I  believe  that  I  cannot  by  my  own  reason  or 
strength  believe  in  Jesus  Christ  my  Lord,  or  come  to  him ; 
but  the  Holy  Ghost  has  called  me  through  the  gospel,  enlight- 
ened me  by  his  gifts,  and  sanctified  and  preserved  me  in  the 
true  faith ;  in  like  manner  as  he  calls,  gathers,  enlightens,  and 
sanctifies  the  whole  Christian  Church  on  earth,  and  preserves  it 
in  union  with  Jesus  Christ  in  the  true  faith ;  in  which  Chris- 
tian Church  he  daily  forgives  abundantly  all  my  sins,  and  the 
sins  of  all  believers,  and  will  raise  up  me  and  all  the  dead  at 
the  last  day,  and  will  grant  everlasting  life  to  me  and  to  all 
who  believe  in  Christ.     This  is  most  certainly  true. 

Parallel  Passages. — Art.  II. :  Nicene  Creed,  \  2  sqq. ;  Athanasian  Creed 
\  27  sqq.;  Aug.  Conf.,  Art.  iii. ;  Apology,  Art.  iii.  (p.  83) ;  Smalcald  Arts.; 
Part.  I. ;  Large  Catechism ;  Form.  Con.,  chap.  viii. 

Parallel  Passages. — Art.  III. :  Nicene  Creed,  \\  4,  5  ;  Aug.  Conf.,  Arts,  v, 
vii,  xvii.,  xviii. ;  Apology,  Arts,  vii.,  xviii. ;  Smalcald  Arts.  Part  III.,  Arts,  ir., 
Tii. 


368  TIIK  SMALL   CATECHISM. 


PART  THIRD. 


THE  LORD'S  PRAYER. 

In  the  plain  form  in  which  it  is  to  be  taught  by  the  Head  of  a  family* 

The  Introduction.  i 

Our  Father  who  art  in  heaven. 

What  is  meant  by  this  Introduction  f  ? 

Answer.  God  would  thereby  affectionately  encourage  us  to 
believe  that  he  is  truly  our  Father,  and  that  we  are  his  chil- 
dren indeed,  so  that  we  may  call  upon  him  with  all  cheerful- 
ness and  confidence,  even  as  beloved  children  entreat  their 
affectionate  parents. 

359  The  First  Petition.  3 

Hallowed  be  thy  name. 

What  is  meant  by  this  Petition  f  4 

Answer.  The  name  of  God  is  indeed  holy  in  itself;  but  we 
pray  in  this  petition  that  it  may  be  hallowed  also  by  us. 

How  is  this  effected  f  5 

Answer.  When  the  Word  of  God  is  taught  in  its  truth  and 
purity,  and  we,  as  the  children  of  God,  lead  holy  lives  in  ac- 
cordance with  it;  to  this  may  our  blessed  Father  in  heaven 
help  us !  But  whoever  teaches  and  lives  otherwise  than  as 
God's  Word  prescribes,  profanes  the  name  of  God  among  us ; 
from  this  preserve  us,  Heavenly  Father ! 

The  Second  Petition.  6 

Thy  kingdom  come. 

What  is  meant  by  this  Petition  t  7 

Answer.  The  kingdom  of  God  comes  indeed  of  itself,  with- 
out our  prayer ;  but  we  pray  in  this  petition  that  it  may  come 
unto  us  also. 

When  is  this  effected  f  8 

Answei\  When  our  heavenly  Father  gives  us  his  Holy 
Spirit,  so  that  by  his  grace  we  believe  his  holy  Word,  and 
live  a  godly  life  here  on  earth,  and  in  heaven  for  ever. 

Parallel  Passages.— Part  III.:  Large  Catechism;  cf.  Luthers  " Amle- 
gung  des  Vater  Una.  fur  die  einfaltigen  Laieri"  (Witt.,  1518);  "Kurze  Form  wit 
das  Vater  Uns.  zu  beten,"  and  "Kurze  und  gute  Auslegung  des  heil.  Vater  Uns.  fiit 
tick  und  hintersich"  (Witt.,  1520). 


Part  III.    THE  LORDS  PRAYER.  369 

The  Third  Petition.  9 

Thy  will  be  done  on  earth,  as  it  is  in  heaven. 
What  is  meant  by  this  Petition?  ic 

Answei\  The  good  and  gracious  will  of  God  is  done  indeed 
without  our  prayer ;  but  we  pray  in  this  petition  that  it  maj 
be  done  by  us  also. 

When  is  this  effected  f  1 1 

Answer.  When  God  frustrates  and  brings  to  naught  every 
evil  counsel  and  purpose  which  would  hinder  us  from  hallow- 
ing the  name  of  God  and  prevent  his  kingdom  from  coming 
to  us,  such  as  the  will  of  the  devil,  of  the  world,  and  of  our 
own  flesh ;  and  when  he  strengthens  us,  and  keeps  us  steadfast 
in  his  Word  and  in  the  faith,  even  unto  our  end.  This  is  his 
gracious  and  good  will. 

360  The  Fourth  Petition.  n 

Give  us  this  day  our  daily  bread. 

What  is  meant  by  this  Petition  f  13 

Answer.  God  gives  indeed  without  our  prayer  even  to  the 
wicked  also  their  daily  bread ;  but  we  pray  in  this  petition  that 
he  would  make  us  sensible  of  his  benefits,  and  enable  us  to  re- 
ceive our  daily  broad  with  thanksgiving. 

What  is  implied  in  the  words :  "  Our  daily  bread  "f  14 

Answer.  All  things  that  pertain  to  the  wants  and  the  support 
of  this  present  life ;  such  as  food,  raiment,  money,  goods,  house 
and  land,  and  other  property  ;  a  believing  spouse  and  good  chil- 
dren ;  trustworthy  servants  and  faithful  magistrates ;  favorable 
seasons ;  peace  and  health ;  education  and  honor ;  true  friends, 
good  neighbors,  and  the  like. 

The  Fifth  Petition.  15 

And  forgive  us  our  trespasses,  as  we  forgive  those  who  tres- 
pass against  us. 

What  is  meant  by  this  Petition?  16 

Answer.  We  pray  in  this  petition  that  our  heavenly  Father 
would  not  regard  our  sins,  nor  deny  us  our  requests  on  account 
of  them ;  for  we  are  not  worthy  of  any  thing  for  which  we 
pray,  and  have  not  merited  it;  but  that  he  would  grant  us  all 
things  through  grace,  although  we  daily  commit  much  sin,  and 
deserve  chastisement  alone.  We  will  therefore,  on  our  part, 
both  heartily  forgive,  and  also  readily  do  good  to,  those  who 
may  injure  or  offend  us. 

The  Sixth  Petition.  17 

And  lead  us  not  into  temptation. 
47 


370  THE  SMALL  CATECHISM. 

What  is  meant  by  this  Petition  f  lo 

Answer.  God  indeed  tempts  no  one  to  sin  ;  but  we  pray  in 
this  petition  that  God  would  so  guard  and  preserve  us  ihat  the 
devil,  the  world,  and  our  own  flesh  may  not  deceive  us,  nor 
lead  us  into  error  and  unbelief,  despair,  and  other  great  and 
Bhameful  sins;  and  that,  though  we  may  be  thus  tempted,  we 
may  nevertheless  finally  prevail  and  gain  the  victory. 

361  The  Seventh  Petition.  19 

But  deliver  us  from  evil. 

What  is  meant  by  this  Petition  f  20 

Answer.  We  pray  in  this  petition,  as  in  a  summary,  that  our 
heavenly  Father  would  deliver  us  from  all  manner  of  evil, 
whether  it  affect  the  body  or  soul,  property  or  character,  and, 
at  last,  when  the  hour  of  death  shall  arrive,  grant  us  a  happy 
end,  and  graciously  take  us  from  this  world  of  sorrow  to  him- 
self in  heaven. 

What  is  meant  by  the  word  "  Amen  "f  2 1 

Answer.  That  I  should  be  assured  that  such  petitions  are 
acceptable  to  our  heavenly  Father,  and  are  heard  by  him ;  for 
he  himself  has  commanded  us  to  pray  in  this  manner,  and  has 
promised  that  he  will  hear  us.  Amen,  Amen  ;  that  is,  Yea,  yea, 
it  shall  be  so. 


PART  FOURTH. 


THE  SACRAMENT  OF  HOLY  BAPTISM. 

In  the  plain  form  in  which  it  is  to  be  taught  by  the  Head  of  a  family. 
I    What  is  Baptism  ?  1 

Answer.  Baptism  is  not  simply  water,  but  it  is  the  water  2 
comprehended  in  God's  command,  and  connected  with  God's 
Word. 

What  is  that  Word  of  God  ?  3 

Answer.  It  is  that  which  our  Lord  Jesus  Christ  spake,  as  4 
it  is  recorded  in  the  last  chapter  of  Matthew,  verse  19  :  "Go 
ye,  and  teach  all  nations,  baptizing  them  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost." 

II.   What  gifts  or  benefits  does  Baptism  confer?  5 

Answer.  It  worketh  forgiveness  of  sins,  delivers  from  death  6 
<>nn   and  the  devil,  and  confers  everlasting  salvation  on  all  who 
believe  as  the  Word  and  promise  of  God  declare. 

Parallel  Passages. — Part  TV. :  Augsburg  Confession,  Art.  ix. ;  Apnlogj 
A.ru  ix.  •  Smalcald  Articles,  Part  III.,  Art.  v.;  Large  Catechism. 


PabtIV.    OF  CONFESSION.  371 

What  are  such  words  and  promises  of  Godf  7 

Answer.  Those  which  our  Lord  Jesus  Christ  spake,  as  they  8 
are  recorded  in  the  last  chapter  of  Mark,  verse  16 :  "  He  that 
believeth  and  is  baptized,  shall  be  saved ;  but  he  that  believeth 
not,  shall  be  damned." 

III.  How  can  water  produce  such  great  effects  f  9 
Answer.  It  is  not  the  water  indeed  that  produces  these  effects,  iq 

but  the  Word  of  God  which  accompanies  and  is  connected  with 
the  water,  and  our  faith,  which  relies  on  the  Word  of  God  con- 
nected with  the  water.  For  the  water,  without  the  Word  of 
God,  is  simply  water  and  no  baptism.  But  when  connected 
with  the  Word  of  God,  it  is  a  baptism  ;  that  is,  a  gracious  wa- 
ter of  life  and  a  "  washing  of  regeneration  "  in  the  Holy  Ghost, 
as  St.  Paul  says  to  Titus  in  the  third  chapter,  vers.  5-8  :  " Ac- 
cording to  his  mercy  he  saved  us,  by  the  washing  of  regenera- 
tion and  renewing  of  the  Holy  Ghost ;  which  he  shed  on  us 
abundantly  through  Jesus  Christ  our  Saviour;  that  being  jus- 
tified by  his  grace,  we  should  be  made  heirs  according  to  the 
hope  of  eternal  life.     This  is  a  faithful  saying." 

IV.  What  does  such  baptizing  with  water  signify  f  1 1 
Answer.  It  signifies  that  the  old  Adam  in  us-is  to  be  drowned  12 

and  destroyed  by  daily  sorrow  and  repentance,  together  with 
all  sins  and  evil  lusts;  and  that  again  the  new  man  should 
daily  come  forth  and  rise,  that  shall  live  in  the  presence  of 
God  in  righteousness  and  purity  for  ever. 

Where  is  it  so  written  f  13 

Answer.  St.  Paul,  in  the  Epistle  to  the  Romans,  chapter  6, 14 
verse  4,  says :  "  We  are  buried  with  Christ  by  baptism  into 
death ;  that  like  as  he  was  raised  up  from  the  dead  by  the  glory 
of  the  Father,  even  so  we  also  should  walk  in  newness  of  life." 


363  OF  CONFESSION.1 

How  plain  questions  should  be  taught  concerning  it.  1  $ 

What  is  Confession  f  16 

Answer.  Confession  consists  of  two  parts :  the  one  is,  that  we 
confess  our  sins ;  the  other,  that  we  receive  absolution  or  for- 

Parallel  Passages. — Augsburg  Confession,  Arts,  xi.,  xxv. ;  Apology,  of 
Art.  xi.  (iv.  58) ;  Art  xii.  (v.  11,  12),  (Art.  vi.) ;  Smalcald  Articles,  Part  IIL, 
Art.  viii. 


1  MUller  makes  of  this  a  distinct  part.  Hase  gives  it  as  an  Appendii 
to  Part  IV.,  Of  Baptism.  Francke  entitles  it  "  Introduction  to  Part  V.' 
This  is  the  view  of  Walch  Introduction,  p.  611  sqq. 


372  THE  SMALL  CATECHISM. 

giveness  through  the  pastor  as  of  God  himself,  in  no  wine 
doubting,  but  firmly  believing  that  our  sins  are  thus  forgiven 
before  God  in  heaven. 

Wliat  sins  ought  we  to  confess  f  15 

Answer.  In  the  presence  of  God  we  should  acknowledge  our- 
selves guilty  of  all  manner  of  sins,  even  of  those  which  we  do 
not  ourselves  perceive ;  as  we  do  in  the  Lord's  Prayer.     But 
n  the  presence  of  the  pastor  we  should  confess  those  sins  alone 
ov  which  we  have  knowledge  and  which  we  feel  in  our  hearts. 

Which  are  these  f  1 8 

Answer.  Here  reflect  in  your  condition,  according  to  the  Ten  15 
Commandments,  namely  :  Whether  you  are  a  father  or  mother, 
a  son  or  daughter,  a  master  or  mistress,  a  man-servant  or  maid- 
servant— whether  you  have  been  disobedient,  unfaithful,  sloth- 
ful, whether  you  have  injured  any  one  by  words  or  actions, 
whether  you  have  stolen,  neglected,  or  wasted  aught,  or  done 
other  evil. 

Please  show  me  a  short  way  to  confess.  2c 

Answer.  You  should  speak  to  the  confessor  thus  :  Reverend  21 
and  dear  sir,  I  beseech  you  to  hear  my  confession,  and  to  an- 
nounce to  me  forgiveness  for  God's  sake. 

Say: 

I,  a  poor  sinner,  confess  before  God  that  I  am  guilty  of  all  22 
sins ;  especially  I  confess  before  thee  that  I  am  a  man-servant,  a 
maid-servant,  etc.  But  alas,  I  serve  my  master  unfaithfully ; 
for  here  and  there  I  have  not  done  what  he  told  me ;  I  have 
provoked  him,  and  caused  him  to  curse ;  I  have  neglected 
many  things  and  let  them  go  to  waste  ;  likewise,  in  words  and 
deeds  I  have  been  immodest ;  I  have  been  angry  with  my 
on  a  equals ;  I  have  grumbled  and  sworn  at  my  wife.  For  all 
this  I  am  sorry,  and  pray  for  grace :  I  mean  to  do  better. 

A  master  or  mistress  should  say  thus : 

In  particular  I  confess  before  thee  that  I  have  not  been  23 
faithful  in  training  my  children,  domestics  and  wife  [family] 
for  God's  glory.  I  have  cursed.  I  have  given  a  bad  example 
by  unchaste  words  and  works.  I  have  injured  my  neighbor. 
I  have  slandered,  have  overcharged  and  have  given  spurious 
goods  and  short  measure. 

And  whatever  more  he  has  done  in  violation  of  God's  com-  :_j 
mand  and  his  station,  etc.     But  if  any  one  do  not  feel  that  he 
is  oppressed  by  these  or  greater  sins,  he  should  not  be  anxious, 
or  search  for  or  devise  other  sins,  and  thereby  make  a  torture 
out  of  confession,1  but  should  mention  one  or  two  sins  known 


1  Cf.  Aug.  Conf.,  xxv. :  7  sqq. ;  Apology,  Art.  xi.  (iv.) :  63.  p.  166. 


Part  V.    THE  SACRAMENT  OF  THE  ALTAR.  37,'< 

to  hjmself.  Thus:  In  particular  I  confess  that  I  once  cursed. 
I  once  used  immodest  words.  I  have  neglected  this  or  that, 
etc.     Let  this  suffice. 

But  if  you  know  of  none  at  all  (which,  however,  is  scarcely  25 
possible),  mention  none  in  particular,  but  receive  the  forgive- 
ness after  the  general  confession  which  you  make  before  God 
to  the  minister. 

Then  the  Confessor  slwuld  say : 

God  be  merciful  unto  thee  and  strengthen  thy  faith.    Amen.  26 

And  again  : 
Dost  thou  believe  that  my  forgiveness  is  the  forgiveness  of  27 
God? 

Answer.  Yes,  dear  sir. 

Then  let  him  say : 

As  thou  believest,  so  be  it  done  unto  thee.     And  in  the  28 
name  of  our  Lord  Jesus  Christ,  I  forgive  to  thee  thy  sins,  in 
the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost.     Amen.     Depart  in  peace. 

But  those  who  have  great  burdens  upon  their  consciences,  29 
or  are  distressed  and  tempted,  a  father  confessor  will  know 
well  how  to  console  with  passages  of  Scripture  and  to  encour- 
age them  to  faith.    This  should  only  serve  as  an  ordinary  form 
of  confession  for  the  uncultivated. 


365  PART  FIFTH. 


THE  SACRAMENT  OF  THE  ALTAR; 

OR, 

THE  LORD'S  SUPPER. 

In  the  plain  form  in  which  it  is  to  be  taught  by  the  Head  of  a  family. 

What  is  the  Sacrament  of  the  Altar  f  1 

Answer.  It  is  the  true  body  and  blood  of  our  Lord  Jesus  2 
Christ,  under  the  bread  and  wine,1  given  unto  us  Christians  to 
eat  and  to  drink,  as  it  was  instituted  by  Christ  himself. 

Where  is  it  so  written  f  3 

Answer.  The  holy  Evangelists,  Matthew,  Mark,  and  Luke,  4 
together  with  St.  Paul,  write  thus:2 

Parallel  Passages.— Part  V. :   Aug.  Conf.,  Art.  x. ;  Apology,  Art.  x. : 
54-57 ;  Smal.  Arts.,  Art.  vi. ;  Large  Catechism ;  Form.  Con.,  Art.  vii. 

1  Large  Catechism,  Part  V.,  Art.  vii. :  8  sqq. ;   Form.  Con.,  Sol.  Dec, 
vii. :  35  sqq. 
1  Matt  26  :  26-28 :  Mark  14 :  22-24 ;  Luke  22 :  19,  20 ;  1  Cor.  11 :  23-  25. 


374  THE  SMALL  CATECHISM. 

"Our  Lord  Jesus  Christ,  the  same  night  in  which  he  was  be* 
trayed,  took  bread  :  and  when  he  had  given  thanks,  lie  brake 
it,  and  gave  it  to  the  disciples,  and  said,  Take,  eat;  this  is  my 
body,  which  is  given  for  you  :  this  do,  in  remembrance  of  me. 

"  After  the  same  manner  also  he  took  the  cup,  when  he  had 

supped,  gave  thanks,  and  gave  it  to  them,  saying,  Drink  ye  all 

of  it :  this  cup  is  the  new  testament  in  my  blood,  which  is  shed 

or  you,  for  the  remission  of  sins :  this  do  ye,  as  oft  as  ye  drink 

t,  in  remembrance  of  me." 

What  benefits  are  derived  from  such  eating  and  drinking  ?  5 

Answer,  They  are  pointed  out  in  these  words :  "  Given,  and  6 
shed  for  you,  for  the  remission  of  sins."     Namely,  through 
these   words,    the   remission    of    sins,   life   and    salvation   are 
granted   unto  us  in   the  Sacrament.      For  where  there  is  re- 
mission of  sins,  there  are  also  life  and  salvation. 

How  can  the  bodily  eating  and  drinking  produce  such  great  effects  f        7 
ofifi        Answer.  The  eating  and  the  drinking,  indeed,  do  not  pro-  8 

duce  them,  but  the  words  which  stand  here,  namely :  "  Given, 
and  shed  for  you,  for  the  remission  of  sins."  These  words  are, 
besides  the  bodily  eating  and  drinking,  the  chief  things  in  the 
Sacrament;  and  he  who  believes  these  words  has  that  which 
they  declare  and  set  forth,  namely,  the  remission  of  sins. 

Who  is  it,  then,  that  receives  this  Sacrament  worthily?  9 

Answer.  Fasting  and  bodily  preparation  are  indeed  a  good  ic 
external  discipline ;  but  he  is  truly  worthy  and  well  prepared, 
who  believes  these  words :  "  Given,  and  shed  for  you,  for  the 
remission  of  sins."  But  he  who  does  not  believe  these  words, 
or  who  doubts,  is  unworthy  and  unfit ;  for  the  words :  "  For 
You,"  require  truly  believing  hearts. 


[APPENDIX  IJ 


MORNING  AND  EVENING  PRAYER. 

In  the  form  in  which  they  are  to  be  taught  by  the  Head  of  a  family. 

In  the  morning,  when  thou  risest,  thou  shalt  make  the  sign  of  the  holy  1 
cross,  and  say : 

In  the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost.     Amen. 

Then  kneeling  or  standing  thou  shalt  say  the  Apostles'  Creed  and  the  2 
Lord's  Prayer. 

To  these  thou  canst  also  add  this  Prayer  : 

I  give  thanks  unto  thee,  heavenly  Father,  through  Jesus 
Christ,  thv  dear  Son.  that  thou  hast  protected  me  through  the 


Appendix  II.     BLESSING  AT  TABLE.  375 

night  from  all  danger  and  harm ;  and  I  beseech  thee  to  pre- 
serve and  keep  me  this  day  also  from  all  sin  and  evil ;  that  in 
«fi7  all  my  thoughts,  words,  and  deeds  I  may  serve  and  please 
thee.  Into  thy  hands  I  commend  my  body  and  soul,  and 
all  that  is  mine.  Let  thy  holy  angel  have  charge  concerning 
me,  that  the  wicked  one  have  no  power  over  me.     Amen. 

And  then  thou  shouldst  go  with  joy  to  thy  work,  after  perhaps  a  hymn  3 
has  been  sung,  as  the  Ten  Commandments,  or  what  thy  devotion  may 
suggest. 

Evening  Prayer. 

In  the  evening,  when  thou  goest  to  bed,  thou  shalt  make  the  sign  0/  the  4 
holy  cross,  and  say : 

In  the   name  of  the  Father,  and  of  the  Son,  and  of  the 

floly  Ghost.     Amen. 

Tlien  kneeling  or  standing,  thou  shall  say  the  Apostles'  Creed  and  the  5 
Lord's  Prayer. 

Then,  if  thou  wilt,  thou  mayest  add  this  Prayer : 
I  give  thanks  unto  thee,  heavenly  Father,  "through  Jesus 
Christ  thy  dear  Son,  that  thou  hast  this  day  so  graciously  pro- 
tected me,  and  I  beseech  thee  to  forgive  me  all  my  sins,  and  the 
wrong  which  I  have  done,  and  by  thy  great  mercy  defend  me 
from  all  the  perils  and  dangers  of  this  night.  Into  thy  hands 
I  commend  my  body  and  soul,  and  all  that  is  mine.  Let  thy 
holy  angel  have  charge  concerning  me,  that  the  wicked  one 
have  no  power  over  me.     Amen. 

Then  thou  shouldst  go  to  sleep  immediately  and  joyfully. 


[APPENDIX  II.] 


THE  BLESSING  AND  THANKSGIVING  AT  TABLE 

In  the  form  in  which  they  are  to  be  taught  by  the  Head  of  a  family. 
Grace  before  Meat. 

Before  meat,  the  members  of  the  family  standing  at  the  table  reverently  6 
and  with  folded  hands,  there  shall  be  said  : 

The  eyes  of  all  wait  upon  thee,  O  Lord  :  and  thou  givest  7 

them  their  meat  in  due  season.     Thou  openest  thine  hand,  and 

satisfiest  the  desire  of  every  living  thing.1 

ofio       Note. — Pleasure    {Wohlgef alien)    means,  that  all   ani-8 

mals  receive  so  much  to  eat  that  thev  are  on  this  account 
joyful  and  of  good  cheer;  for  care  and  avarice  hinder  such 
pleasure. 

1  Ps.  145  :  16.     Otherwise  rendered  :    "  Fillest  every  living  thing  with 
pleasure." 


376  THE  SMALL  CATECHISM. 

Thei\  shall  be  said  the  Lord's  Prayer,  and  after  that  this  Prayer:      g 
0  Lord  God,  heavenly  Father,  bless  unto  us  these  thy  gifts, 
which  of   thy  tender   kindness  thou    hast   bestowed   upon   us, 
through  Jesus  Christ  our  Lord.     Amen. 

Thanks  after  Meat. 

After  'meat,  all  standing  reverently  and  with  folded  hands,  there  shall  be  I 
said : 

O  give  thanks  unto  the  Lord,  for  lie  is  good:  for  his  mercy 
endureth  for  ever.1  He  giveth  food  to  all  flesh  :2  he  giveth  to 
the  beast  his  food  and  to  the  young  ravens  which  cry.  He  de- 
lighteth  not  in  the  strength  of  the  horse ;  he  taketh  not  plea- 
sure in  the  legs  of  a  man.  The  Lord  taketh  pleasure  in  them 
that  fear  him,  in  those  that  hope  in  his  mercy.3 

Then  the  Lord's  Prayer  and  the  following  Prayer :  1 1 

We  give  thanks  to  thee,  O  God  our  Father,  for  all  thy  bene- 
fits, through  Jesus  Christ  our  Lord,  who  with  thee  liveth  and 
reigneth  for  ever  and  ever.     Amen. 


369  [APPENDIX  III.] 


TABLE  OF  DUTIES,  i 

Or  certain  passages  of  the  Scriptures,  selected  for  various  orders  and 
conditions  of  men,  wherein  their  respective  duties  are  set  forth. 

Bishops,  Pastors  and  Preachers.  2 

A  bishop  must  be  blameless,  the  husband  of  one  wife,  vig- 
ilant, sober,  of  good  behavior,  given  to  hospitality  apt  to  teach, 
not  given  to  wine,  no  striker,  not  greedy  of  filthy  lucre ;  but 
patient,  not  a  brawler,  not  covetous ;  one  that  ruleth  well  his 
own  house,  having  his  children  in  subjection  with  all  gravity ; 
not  a  novice,  but  holding  fast  the  faithful  Word,  as  he  hath 
been  taught,  that  he  may  be  able  by  sound  doctrine  both  to  ex- 
hort and  to  convince  the  gainsayers.  1  Tim.  3  :  2-6  ;  Tit.  1  :  9.  # 

What  Duties  Hearers  owe  their  Bishops.4         3 

Even  so  hath  the  Lord  ordained  that  they  which  preach  the 
Gospel  should  live  of  the  Gospel  (1  Cor.  9  :  14).  Let  him  that 
is  taught  in  the  Word  communicate  unto  him  that  teach eth  in 
all  good  things  (Gal.  6  :  6).  Let  the  elders  that  rule  well  be 
counted  worthy  of  double  honor,  especially  they  who  labor  in 

1  Ps.  136  : 1.  ■  Pa.  1%  :  25.  »  Ps.  147  :  9-11. 

*  Omitted  in  German. 


Appendix  III.    TABLE  OF  DUTIES.  377 

word  and  doctrine.  For  the  Scripture  saith,  Thou  shalt  not 
muzzle  the  ox  that  treadeth  out  the  corn.  And,  The  laborer 
is  worthy  of  his  reward  (1  Tim.  5:17,  18).  Obey  them  that 
have  the  rule  over  you,  and  submit  yourselves  :  for  they  watch 
for  your  souls,  as  they  that  must  give  account,  that  they  may 
do  it  with  joy  and  not  with  grief;  for  that  is  unprofitable  for 
you.  Heb.  13:17. 

Magistrates.  4 

Let  every  soul  be  subject  unto  the  higher  powers.  For 
there  is  no  power  but  of  God  :  the  powers  that  be  are  ordained 
of  God ;  for  rulers  are  not  a  terror  to  good  works,  but  to  the 
evil.  Wilt  thou  then  not  be  afraid  of  the  power  ?  Do  that 
which  is  good,  and  thou  shalt  have  praise  of  the  same ;  for  he 
is  the  minister  of  God  to  thee  for  good.  But  if  thou  do  that 
which  is  evil,  be  afraid;  for  he  beareth  not  the  sword  in 
vain :  for  he  is  the  minister  of  God,  a  revenger  to  execute 
wrath  upon  him  that  doeth  evil.  Rom.  13 : 1-4. 

370        What  Duties  Subjects  owe  Magistrates.1  5 

Render  therefore  unto  Caesar  the  things  that  are  Caesar's 
(Matt.  22  :  21).  Let  every  soul  be  subject  unto  the  higher 
powers,  etc.  Wherefore  we  must  needs  be  subject,  not  only  for 
wrath,  but  also  for  conscience'  sake.  For  for  this  cause  pay  ye 
tribute  also ;  for  they  are  God's  ministers,  attending  continu- 
ally upon  this  very  thing.  Render  therefore  to  all  their  dues ; 
tribute  to  whom  tribute  is  due ;  custom  to  whom  custom ;  fear 
to  whom  fear  ;  honor  to  whom  honor  (Rom.  13  : 1,  5  sqq.).  I 
exhort,  therefore,  that,  first  of  all,  supplications,  prayers,  inter- 
cessions and  giving  of  thanks  be  made  for  all  men ;  for  kings 
and  for  all  that  are  in  authority,  that  we  may  lead  a  quiet  and 
peaceable  life  in  all  godliness  and  honesty  (1  Tim.  2 : 1  sq.). 
Put  them  in  mind  to  be  subject  to  principalities  and  powers, 
etc.  (Tit.  3:1).  Submit  yourselves  to  every  ordinance  of  man 
for  the  Lord's  sake  :  whether  it  be  to  the  king  as  supreme ;  or 
unto  governors  as  those  that  are  sent,  etc.  1  Pet.  2  :  13  sq. 

Husbands.  6 

Ye  husbands,  dwell  with  your  wives  according  to  knowledge, 
giving  honor  unto  the  wife,  as  unto  the  weaker  vessel,  and  as 
being  heirs  together  of  the  grace  of  life,  that  your  prayers  be 
not  hindered  (1  Pet.  3 :  7).  And  be  not  bitter  against  them. 
Col.  3 :  29. 

Wives.  7 

Wives,  submit  yourselves  unto  your  husbands,  as  unto  the 

1  Omitted  in  German. 

48 


378  THE  SMALL  CATECHISM. 

Lord.  Even  as  Sarah  obeyed  Abraham,  calling  him  lord  : 
whose  daughters  ye  are,  as  long  as  ye  do  well,  and  are  not 
afraid  with  any  amazement.  Eph.  5  :  22 ;  1  Fet  3  :  6. 

Parents.  8 

Ye  fathers,  provoke  not  your  children  to  wrath  :  but  bring 
them  up  in  the  nurture  and  admonition  of  the  Lord.  Eph.  6  :  4. 

Children.  9 

Children,  obey  your  parents  in  the  Lord  :  for  this  is  right. 
Honor  thy  father  and  mother  ;  which  is  the  first  commandment 
with  promise ;  that  it  may  be  well  with  thee,  and  thou  mayest 
live  long  on  the  earth.  Eph.  6  : 1-3. 

Male  and  Female  Servants,  and  Laborers.        ic 

Servants,  be  obedient  to  them  that  are  your  masters  accord- 
ing to  the  flesh,  with  fear  and  trembling,  in  singleness  of  your 
heart,  as  unto  Christ;  not  with  eye-service,  as  men-pleasers ; 
but  as  the  servants  of  Christ,  doing  the  will  of  God  from  the 
o71  heart ;  with  good-will  doing  service,  as  to  the  Lord,  and 
not  to  men ;  knowing  that  whatsoever  good  thing  any  man 
doeth,  the  same  shall  he  receive  of  the  Lord,  whether  he  be  bond 
or  free.  Epb   3  ;  5-8. 

Masters  and  Mistresses.  n 

Ye  masters,  do  the  same  things  unto  them,  forbearing  threat- 
ening ;  knowing  that  your  Master  also  is  in  heaven ;  neither  is 
there  respect  of  persons  with  him.  Eph.  6:9;  Col.  4:1. 

Young  Persons  in  General.  12 

Likewise,  ye  younger,  submit  yourselves  unto  the  elder. 
Yea,  all  of  you  be  subject  one  to  another,  and  be  clothed  with 
humility :  for  God  resisteth  the  proud,  and  giveth  grace  to  the 
humble.  Humble  yourselves  therefore  under  the  mighty  hand 
of  God,  that  he  may  exalt  you  in  due  time.  1  Pet.  5  :  5,  6. 

Widows.  13 

She  that  is  a  widow  indeed,  and  desolate,  trusteth  in  God, 
and  continueth  in  supplications  and  prayers  night  and  day ;  but 
she  that  liveth  in  pleasure  is  dead  while  she  liveth.  1  Tim. 
5  :  5,  6. 

Christians  in  General.  14 

Thou  shalt  love  thy  neighbor  as  thyself.  Herein  are  com- 
prehended all  the  commandments  (Rom.  13  :  9,  10).  And 
persevere  in  prayer  for  all  men.  1  Tim.  2:1,2. 


PART  VI. 
THE  LARGE  CATECHISM. 


THE  LARGE  CATECHISM. 


CONTENTS. 


FIRST  PREFACE. 
SECOND  PREFACE, 

PART  FIRST. 

THE  TEN  COMMA  NDMEN1& 
The  First  Commandment. 
Exposition  of  Appendix, 

The  Second  Commandment. 
The  Third  Commandment. 
The  Fourth  Commandment. 
The  Fifth  Commandment. 
The  Sixth  Commandment. 
The  Seventh  Commandment. 
The  Eighth  Commandment. 
The  Ninth  Commandment. 
The  Tenth  Commandment. 

PART  SECOND. 

THE  CEEED. 
Of  Articles  op  Faith,  and  their  Necessity. 

Article  I. 
Article  II. 
Article  III. 
Conclusion. 

PART  THIRD. 

THE  LORD'S  PRAYER 
Of  the  Necessity  and  Manner  of  Prayer. 
The  First  Petition. 
The  Second  Petition. 

181 


382  THE  LARGE  CATECHISM. 

The  Third  Petition. 
The  Fourth  Petition. 
The  Fifth  Petition. 
The  Sixth  Petition. 
The  Seventh  Petition. 

PART  FOURTH. 
OF  BAPTISM. 
Of  its  Institution  and  Nature. 
Of  its  End  and  Efficacy. 
Of  the  Faith  of  those  to  be  Baptized, 
Of  Infant  Baptism. 
Of  the  Significance  of  Baptism. 

PART  FIFTH. 
OF  THE  SACRAMENT  OF  THE  ALTAR. 
Of  its  Institution  and  Nature. 
Of  its  Efficacy  and  Profit. 
Of  the  Firm  of  Communicants. 
Exhortation  to  its  Frequent  Usb. 


THE  LARGE  CATECHISM 

OF 

DR.  MARTIN  LUTHER. 


375  A  Christian,  Profitable  and  Necessary  Preface, 
and  Faithful,  Earnest  Exhortation  of  Dr.  Mar- 
tin Luther  to  all  Christians,  but  especially  to 
all  Pastors  and  Preachers,  in  order  that  they 
may  daily  exercise  themselves  in  the  cate- 
chism,  which  is  a  short  summary  of  the  entire 
Holy  Scriptures,  and  that  they  may  always 
Practise  the  same. 


We  have  no  slight  reason  for  urging  so  constantly  the  Cate-  i 
chism,  and  for  both  desiring  and  beseeching  others  to  do  the 
same,  since  we  see  to  our  sorrow  that  many  pastors  and  preachers 
are  in  this  so  very  negligent,  and  slight  not  only  their  office,  but 
even  the  doctrine  itself;  some  from  great  and  ambitious  art, 
but  others  from  pure  indolence  and  care  for  their  palates,  being 
not  otherwise  disposed  than  if  it  were  for  the  sake  of  their  ap- 
petites that  they  are  pastors  and  preachers,  and  as  though  they 
had  nothing  to  do  but  to  spend  and  consume  as  long  as  they 
live ;  as  they  have  been  accustomed  to  do  under  the  Papacy. 

And  although  they  have  everything  that  they  are  to  preach  2 
nd  teach  set  forth  now  so  fully,  clearly,  and  intelligibly  in  so 
many  excellent  books,  and  Sermones  per  se  loquentes,  Dormi 
secure,  Paratos  et  Tliesauros,1  as  in  former  times  they  were 
called ;  yet  they  are  not  so  godly  and  honest  as  to  buy  these 
books,  or  even  if  they  have  them,  they  do  not  look  at  them  or 
read  them.  Alas !  they  are  shameful  gluttons  and  ministers 
of  their  appetites,  who  would  much  more  properly  be  swine- 
herds and  dog-fanciers  than  pastors  and  Gospel  ministers. 

-And  now  that  they  are  delivered  from  the  unprofitable  and  3 
w«.Jmsome  bubbling  concerning  the  Seven  Canonical  Hours, 
oh  that,  instead  thereof,  thfey  ^rould  only,  morning,  noon  and 


Titles  of  collections  of  Postii*. 


384  THE  LARGE  CATECHISM. 

night,  read  a  page  or  two  in  the  Catechism,  the  Prayer  Book, 
the  New  Testament,  or  elsewhere  in  the  Bible,  and  pray  tlie 
o7fi  Lord's  Prayer  once  for  themselves  and  their  parishioners, 
so  that  they  might  render  honor  and  return  thanks  to  the 
Gospel,  by  which  they  have  been  delivered  from  burdens  and 
troubles  so  manifold,  and  might  have  some  little  shame  because 
like  brutes  they  retain  no  more  of  the  Gospel  than  such  cor- 
rupt, pernicious,  shameful,  carnal  liberty!  For,  alas!  the  com- 4 
mon  people  regard  the  Gospel  altogether  too  lightly ;  so  that 
even  though  we  use  all  diligence,  we  accomplish  no  great  re- 
sults. What  will  be  the  consequence  if  we  be  careless  and  in- 
dolent, as  we  were  under  the  Papacy  ? 

To  this  there  is  added  this  shameful  vice  and  secret  infection  5 
of  security  and  satiety,  viz.  that  many  regard  the  Catechism  as 
a  plain,  unimportant  statement  of  doctrine  which  they  can  read 
o?er  once,  and  then  throw  the  book  into  a  corner,  and   be 
ashamed  to  read  in  it  again. 

Yea,  even  among  the  nobility  there  are  some  rude  and  nig- 1 
gardly  fellows,  who  declare  that,  from  now  on,  there  is  need 
neither  of  pastors  nor  preachers;  that  we  have  everything  in 
books,  and  every  one  can  learn  it  for  himself;  and  in  this  con- 
fidence they  allow  the  parishes  to  fall  into  decay  and  desola- 
tion, and  cause  pastors  and  preachers  to  suffer  hunger  and  ex- 
treme distress.  Such  conduct  is  to  be  expected  from  crazy 
Germans.  For  we  Germans  have  such  disgraceful  people,  and 
must  endure  them. 

But  this  I  say  for  myself.  I  am  also  a  doctor  and  a  preacher,  7 
yea,  as  learned  and  experienced  as  all  who  have  such  presump- 
tion and  security.  Yet  I  do  as  a  child  who  is  being  taught  the 
Catechism.  Every  morning  and  whenever  I  have  time  I  read 
and  say,  word  for  word,  the  Ten  Commandments,  the  Creed, 
the  Lord's  Prayer,  the  Psalms,  etc.  And  I  must  still  read  and 
study  daily,  and  yet  I  cannot  master  it  as  I  wish,  but  must  re- 
main, and  that  too  gladly,  a  child  and  pupil  of  the  Catechism. 
And  yet  these  delicate,  fastidious  fellows  pretend  with  one 
reading  to  be  doctors  above  all  doctors,  and  to  know  everything 
and  be  in  need  of  nothing.  And  this  is  indeed  a  sure  sign  that 
o77   they  despise  both  their  office  and  the  souls  of  the  people, 

yea  even  God  and  his  Word.     They  need  not  be  afraid  of  8 
a  ftdl,  since  they  are  already  fallen  all  too  horribly;  but  they 
need  become  children,  and  begin  to  learn  their  alphabet,  which 
they  imagine  that  they  have  long  since  outgrown. 

Therefore  I  beg   such   indolent   epicures   or  presumptuous  9 
eaints,  for  God's  sake,  to  believe  and  be  persuaded  that  they 
are  by  no  means  bo  learned  or  such  great  doctors  as  they  imag- 
ine ;  and  never  to  presume  that  they  have  thoroughly  learned 
this  [all  the  parts  of  the  Catechism],  or  know  enough  of  every- 


FIKST  PREFACE.  385 

thing,  even  though  they  think  that  they  know  it  ever  so  well. 
For  though  they  should  know  and  understand  it  perfectly 
(which,  however,  is  impossible  in  this  life),  yet  if  it  be  daily 
read  and  practised  in  thought  and  speech,  it  yields  much  profit 
and  fruit;  for  in  such  reading  and  repetition  and  meditation 
the  Holy  Ghost  is  present,  and  ever  bestows  new  and  more 
light  and  devoutness,  so  that  we  daily  relish  and  appreciate  it 
better,  according  as  Christ  promises  (Matt.  18  :  20) :  "  Where 
two  or  three  are  gathered  together  in  my  name,  there  am  I  in 
the  midst  of  them." 

Besides,  nothing  is  more  effectual  against  the  devil,  the  world  10 
and  the  flesh  and  all  evil  thoughts  than  to  be  occupied  with  the 
Word  of  God,  and  to  speak  thereof,  and  meditate  upon  it ;  so 
that  the  first  Psalm  declares  those  blessed  who  meditate  upon 
the  law  of  God  day  and  night.  Undoubtedly,  you  will  never 
offer  any  incense  or  other  savor  against  Satan  more  efficacious 
than  employment  upon  God's  commandments  and  words,  and 
speaking,  singing,  or  thinking  thereof.  For  this  is  indeed  the 
truly  holy  water  and  holy  sign  from  which  he  flees,  and  by 
which  he  is  driven  away. 

If  you  had  no  other  profit  and  fruit  therefrom,  for  this  rea-  n 
son  alone  you  ought  gladly  to  read,  speak,  think  of  and  prac- 
tise these  things,  viz.  thereby  to  drive  away  the  devil  and  evil 
«7o  thoughts.  For  he  cannot  hear  or  endure  God's  Word ; 
and  God's  Word  is  not  like  any  careless  talk,  as  that  of 
Dietrich  of  Berne,1  etc.,  but  as  St.  Paul  says  (Rom.  1  :  16): 
"  The  power  of  God."  Yea,  indeed,  the  power  of  God  which 
gives  the  devil  extreme  pain,  and  strengthens,  comforts  and 
helps  us  beyond  measure. 

And  what  need  is  there  of  many  words?  If  I  were  to  re- 12 
count  all  the  profit  and  fruit  which  God's  Word  produces, 
whence  would  I  have  enough  paper  and  time  ?  The  devil  is 
called  the  master  of  a  thousand  arts.  But  what  shall  we  say 
of  God's  Word,  which  drives  away  and  brings  to  naught  this 
master  of  a  thousand  arts  with  all  his  arts  and  power?  It 
must  of  course  be  the  master  of  more  than  a  hundred  thousand 
arts.  And  shall  we  frivolously  despise  such  power,  profit,  13 
strength  and  fruit — we,  especially,  who  wish  to  be  pastors  and 
preachers?  If  so,  we  should  not  only  have  nothing  given  us 
to  eat,  but  be  driven  out  with  the  dogs,  and  be  cast  away  with 
refuse,  because  we  not  only  daily  need  this  all,  as  we  do  our 
daily  bread,  but  must  also  daily  use  it  against  the  daily  and  in- 
cessant attacks  and  stratagems  of  the  devil  with  his  thousand 
arts. 

1  The  reference  is  to  verses  commemorating  the  exploits  of  Theodoric, 
king  of  the  Ostrogoths. 

49 


386  THE  LARGE  CATECHISM. 

And  if  this  were  not  sufficient  to  admonish  us  to  read  the  14 
Catechism  daily,  yet  God's  command  even  alone  ought  to  con- 
strain us,  which  in  Dent.  6  :  6  sqq.  he  solemnly  enjoins,  that 
we  should  always  meditate  upon  his  precepts,  when  we  sit  down, 
and  when  we  walk  forth,  and  when  we  lie  down,  and  when  we 
rise  up,  and  should  have  them  before  our  eyes  and  in  our  hands 
as  a  constant  mark  and  sign.  Doubtless  he  did  not  so  solemnly 
require  and  enjoin  this  without  a  purpose;  but  because  he  knew 
our  danger  and  need,  as  well  as  the  constant  and  furious  assaults 
and  temptations  of  devils,  he  wishes  to  wTarn,  equip  and  pre- 
serve us  against  them,  as  with  a  good  armor  against  their  fiery 
darts  and  with  good  medicine  against  their  poisonous  draughts. 

Oh,  what  mad,  senseless  fools  are  wre,  that  while  we  must  ever  [5 
live  and  dwell  among  such  mighty  enemies  as  devils,  we  never- 
theless despise  our  armor  and  defence,  and  are  too  indolent  to 
look  for,  or  think  of  them  ! 
o7q        And   what   else   are   such    supercilious,   presumptuous  16 

saints,  who  are  unwilling  to  read  and  study  the  Catechism 
daily,  doing,  but  esteeming  themselves  much  more  learned  than 
God  himself  with  all  his  saints,  angels,  patriarchs,  prophets, 
apostles,  and  all  Christians  ?  For  inasmuch  as  God  himself  is 
not  ashamed  to  teach  the  same  daily,  since  he  knows  nothing 
better  to  teach,  and  always  keeps  teaching  the  same  thing,  and 
does  not  take  up  anything  new  or  different,  and  all  the  saints 
know  nothing  better  to  learn,  or  different,  and  cannot  learn  this 
perfectly,  are  we  not  wonderful  men  to  imagine,  if  we  have  once 
read  or  heard  it,  that  we  know  it  all,  and  have  no  farther  need 
to  read  and  learn,  but  can  learn  perfectly  in  one  hour  what 
God  himself  cannot  finish  teaching,  since  he  continues  teaching 
it  from  the  beginning  to  the  end  of  the  world,  and  all  prophets, 
together  with  all  saints,  have  been  occupied  with  learning  it  but 
in  part,  and  are  still  pupils,  and  must  remain  such  ? 

For  it  is  certain  that  whoever  knows  the  Ten  Command-  17 
ments  perfectly  must  know  all  the  Scriptures,  so  that,  in  all 
circumstances  and  events,  he  can  advise,  help,  comfort,  judge 
and  decide  both  spiritual  and  temporal  matters,  and  is  qualified 
to  sit  in  judgment  upon  all  doctrines,  estates,  spirits,  laws,  and 
whatever  else  is  in  the  world.  And  what  indeed  is  the  entire  :  I 
Psalter  but  thoughts  and  exercises  upon  the  First  Command- 
ment ?  But  now  I  know  of  a  truth  that  such  indolent  epicures 
and  presumptuous  spirits  do  not  understand  a  single  psalm, 
much  less  the  entire  Scriptures ;  and  yet  they  pretend  that  they 
know  and  despise  the  Catechism,  which  is  a  compend  and  brief 
summary  of  all  the  Holy  Scriptures. 

Therefore  I  again  implore  all  Christians,  especially  pastors  19 
and  preachers,  not  to  be  doctors  too  soon,  and  imagine  that  they 
know  everything  (for  imagination  and  stretched  cloth  fall  far 


SECOND  PKEFACE.  381 

short  of  the  measure),  but  that  they  daily  exercise  themselves 
in  these  studies  and  constantly  apply  them  to  practice.  Let 
them  guard  with  all  care  and  diligence  against  the  poisonous 
on  a  infection  of  such  security  and  presumption,  and  persevere 
in  reading,  teaching,  learning,  thinking,  meditating,  not 
ceasing  until  they  have  learned  by  experience  and  are  sure 
that,  by  this  teaching,  they  have  killed  Satan,  and  have  become 
more  learned  than  God  himself  and  all  his  saints. 

If  they  manifest  such  diligence,  then  I  will  agree  with  them,  2c 
and  they  will  perceive  what  fruit  thev  will  have,  and  what  ex- 
cellent men  God  will  make  of  them  ;  so  that  in  due  time  they 
themselves  will  acknowledge  that  the  longer  and  the  more  they 
have  studied  the  Catechism,  the  less  they  know  of  it,  and  the 
more  they  find  yet  to  learn ;  and  then  only,  as  hungry  and 
thirsty  ones,  will  they  truly  appreciate  that  which  now,  because 
of  great  abundance  and  satiety,  they  cannot  endure.  To  this 
end  may  God  grant  his  grace  !     Amen. 


SHORT   PREFACE  OF  DR.  MARTIN  LUTHER. 


This  little  work  has  been  planned  and  undertaken  in  order  i 
to  furnish  a  course  of  instruction  for  children  and  the  simple- 
minded.     Hence  of  old  such  works  received  in  Greek  the  name 
Catechism,  i.   e.   instruction    for  children.      This  of   necessity  2 
every  Christian  should  know  ;  so  that  he  who  does  not  know 
this  should  not  be  reckoned  among  Christians   nor  be  admitted 
to  the  sacrament,  just  as  a  mechanic  who  does  not  understand 
the  rules  and  customs  of  his  trade  is  rejected  and  regarded  in- 
capable.    Therefore  the  young  should  be  thoroughly  instructed  3 
in  the  parts  which   belong  to  the  Catechism  or  instruction  for 
children,  and  should  diligently  exercise  themselves  therein. 

Therefore  it  is  the  duty  of  every  father  of  a  family  at  least  4 
once  a  week  to  examine  his  children  and  servants,  and  to  ascer- 
tain what  they  know  of  it,  or  have  learned,  and,  if  they  be  not 
familiar  with  it,  to  keep  them  faithfully  at  it.  For  I  well  re-  c 
member  the  time — and  it  may  even  now  be  daily  seen — when 
there  were  adults  and  even  aged  persons  so  uncultivated  as  to 
know  nothing  of  these  things,  and  who,  nevertheless,  went  to 
Baptism  and  the  Lord's  Supper,  and  used  everything  belong- 
ing to  Christians,  notwithstanding  the  fact  that  those  who  come 
oQi  to  the  Lord's  Supper  ought  to  know  more  and  have  a 
fuller  understanding  of  all  Christian  doctrine  than  chil- 
dren and  new  scholars.  However,  for  the  common  people,  we 
would  be  satisfied  with  the  three  parts,  which  have  been  in  Chris- 
tendom from  of  old,  but  have  been  little  taught  and  employed, 


388  THE   LARGE  CATECHISM. 

until  tlioy  arc  generally  and  diligently  practised,  and  have  be- 
come familiar  to  all,  both  young  and  old,  who  wish  to  be  and  tc 
be  called  Christians.     These  are  the  following  : 

382  I. 

The  Ten  Commandments, 
i. 
Thou  shalt  have  no  other  gods  before  me. 

n. 

Thou  shalt  not  take  the  name  of  the  Lord  thy  God  in  vain ;  2 
'the  J 
in  vain. 


for  the  Lord  will  not  hold  him  guiltless  that  taketh  his  name 


in. 
Remember  the  Sabbath-day  to  keep  it  holy.  3 

IV. 

Honor  thy  father  and  mother,  that  thy  days  may  be  long  4 
upon  the  land  which  the  Lord  thy  God  giveth  thee. 

V. 

Thou  shalt  not  kill.  5 

VI. 
Thou  shalt  not  commit  adultery.  6 

VII. 
Thou  shalt  not  steal.  7 

VIII. 
Thou  shalt  not  bear  false  witness  against  thy  neighbor.  8 

IX. 

Thou  shalt  not  covet  thy  neighbor's  house.  9 

x. 

Thou  shalt  not  covet  thy  neighbor's  wife,  nor  his  man-ser-  ic 
vant,  nor  his  maid-servant,  nor  his  ox,  nor  his  ass,  nor  any- 
thing that  is  thy  neighbor's. 

383  II. 

The  Chief  Articles  op  our  Faitii. 

I.  I  believe  in  God,  the  Father  Almighty,  Maker  of  heaven  11 
and  earth. 


THE  LOKiyS  PKAYER.  389 

II.  And  in  Jesus  Christ  his  only  Son,  our  Lord ;  who  was  12 
conceived  by  the  Holy  Ghost,  born  of  the  Virgin  Mary ;  suf- 
fered under  Pontius  Pilate,  was  crucified,  dead  and  buried ;  he 
descended  into  hell ;  the  third  day  he  rose  again  from  the  dead, 
he  ascended  into  heaven,  and  sitteth  on  the  right  hand  of  God, 
the  Father  Almighty;  from  thence  he  shall  come  to  judge  the 
quick  and  the  dead. 

III.  I  believe  in  the  Holy  Ghost,  the  holy  Christian  Church,  13 
{he  communion  of  saints,  the  forgiveness  of  sins,  the  resurrec- 
tion of  the  body,  and  the  life  everlasting.     Amen. 

III. 
The  Lord's  Prayer.1  14 

Our  Father  who  art  in  heaven, 

1.  Hallowed  be  thy  name, 

2.  Thy  kingdom  come, 

3.  Thy  will  be  done  on  earth,  as  it  is  in  heaven : 

4.  Give  us  this  day  our  daily  bread, 

5.  And  forgive  us  our  trespasses  as  we  forgive  those  who 
trespass  against  us. 

6.  And  lead  us  not  into  temptation, 

7.  But  deliver  us  from  evil.     For  thine  is  the  kingdom  and 
the  power  and  the  glory,  for  ever  and  ever.     Amen. 

004       These  are  the  most  necessary  parts  which  every  Chris- 15 

tian  should  first  learn  to  repeat  word  for  word,  and  which 
our  children  should  be  accustomed  to  recite  daily  when  they 
arise  in  the  morning,  when  they  sit  down  to  their  meals,  and  16 
when  they  retire  at  night;  and  until  they  repeat  them  they 
should  be  given  neither  food  nor  drink.     The  same  duty  is  17 
also  incumbent  upon  every  head  of  a  household  with  respect  to 
his  man-servants  and  maid-servants,  if  they  do  not  know  these 
things  and  are  unwilling  to  learn  them.     For  a  person  who  is  18 
so  heathenish  as  to  be  unwilling  to  learn  these  things  is  not  to 
be  tolerated;  for  in  these  three  parts  everything  contained  in 
the  Scriptures  is  comprehended    in  short,  general  and  simple 
terms.     For  the  holy  Fathers  or  apostles  (whoever  they  were)  19 
have  thus  embraced  in  a  summary  the  doctrine,  life,  wisdom 
and  art  of  Christians,  of  which  they  speak  and  treat,  and  with 
which  they  are  occupied. 

When  these  three  parts  are  apprehended,  we  ought  to  know  2c 
how  to  speak  concerning  our  sacraments,  which  Christ  himself 
instituted,  viz.  Baptism,  and  the  holy  body  and  blood  of  Christ, 
according  to  the  text  which  Matthew  (28  :  19  sqq.)  and  Mark 

1  Lit. :  The  Prayer,  or  "  Our  Father/'  which  Christ  taught. 


390  THE  LARGE  CATECHISM. 

(16  :  15  sq.)  record  at  the  close  of  their  Gospels  as  to  huw 
Christ  gave  his  last  instructions  to  his  disciples  and  sent  them 
forth. 

IV. 

Of  Baptism. 

"  Go  and  teach  all  nations,  baptizing  them  in  the  name  of  the  21 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost.     He  that  be- 
lie veth  and  is  baptized  shall  be  saved ;  but  he  that  belie veth 
not  shall  be  damned." 

So  much  is  sufficient  for  a  plain  person  to  know  from  the  22 
Scriptures  concerning  Baptism.     In  like  manner,  also,  concern- 
ing the  other  sacrament,  in  short,  simple  words,  according  to 
the  text  of  St.  Paul.  1  Cor.  11  :  23  sq. 

V. 

385  Of  the  Lord's  Supper.  23 

"  Our  Lord  Jesus  Christ,  the  same  night  in  which  he  was 
betrayed,  took  bread  :  and  when  he  had  given  thanks,  he  brake 
it,  and  gave  it  to  the  disciples,  and  said,  Take,  eat ;  this  is 
my  body,  which  is  given  for  you  :  this  do,  in  remembrance 
of  me. 

"  After  the  same  manner  also  he  took  the  cup,  when  he  had 
supped,  gave  thanks,  and  gave  it  to  them,  saying,  Drink,  ye  all 
of  it :  this  cup  is  the  new  testament  in  my  blood,  which  is  shed 
for  you,  for  the  remission  of  sins :  this  do  ye,  as  oft  as  ye  drink 
it,  in  remembrance  of  me." 

Thus  there  are  in  all  five  parts  of  the  entire  Christian  doc-  24 
trine  which  should  be  constantly  practised  and  required  [of 
children],  and  heard  recited  word  for  word.  For  you  must 
not  depend  upon  that  which  the  young  people  may  learn  and 
retain  from  the  sermon  alone.  When  these  parts  have  been  25 
well  learned,  you  may  assign  besides  some  psalms  or  hymns, 
based  thereupon,  in  order  to  enforce  the  same,  and  thus  to  lead 
the  youth  into  the  Scriptures,  and  accustom  them  to  make  daily 
progress  therein. 

Yet  it  is  not  enough  for  them  alone  to  comprehend  and  re-  26 
cite  these  parts  verbatim.  Let  the  young  people  also  attend 
the  preaching,  especially  during  the  time  which  is  devoted  to 
the  Catechism,  that  they  may  hear  it  explained,  and  may  learn 
to  understand  what  every  part  contains,  and,  in  their  turn,  be 
able  to  explain  what  they  have  heard,  and  when  asked  may 
give  a  correct  answer,  so  that  the  preaching  may  not  be  with- 
out profit  and  fruit.  For  the  reason  that  we  exercise  s'Jch  27 
diligence   in   preaching   so   often    upon    the   Catechism    b>    in 


PartI.   the  ten  commandments.  391 

order  that  its  truths  may  be  inculcated  on  our  youth,  not  in 
an  ambitious  and  acute  manner,  but  briefly  and  with  the 
greatest  simplicity,  so  as  to  enter  the  mind  readily  and  be 
fixed  in  the  memory. 

Therefore  we  propose  to  take  up  the  above-mentioned  articles  i\ 
in  regular  older,  and  treat  of  them  as  plainly  as  possible  and 
a ?  fully  as  necessity  demands. 


386  PART  FIRST. 


THE  TEN  COMMANDMENTS. 

The  First  Commandment. 
Thou  shall  have  no  other  gods  before  me. 

That  is :  Thou  shalt  have  [and  worship]  me  alone  as  thy  i 
God.  What  is  the  force  of  this,  and  how  is  it  to  be  under- 
stood ?  What  is  it  to  have  a  god  ?  or,  what  is  God  ?  An-  z 
swer :  A  god  is  that  whereto  we  are  to  look  for  all  good  and 
to  take  refuge  in  all  distress ;  so  that  to  have  a  god  is  to  trust 
and  believe  him  from  the  whole  heart;  as  I  have  often  said 
that  the  confidence  and  faith  of  the  heart  alone  make  both  God 
and  an  idol.  If  your  faith  and  trust  be  right,  then  is  your  3 
god  also  true.  And,  on  the  other  hand,  if  your  trust  be  false 
and  wrong,  then  you  have  not  the  true  God ;  for  these  two  be- 
long together,  viz.  faith  and  God.  That  now,  I  say,  upon 
which  you  set  your  heart  and  put  your  trust  is  properly  your 
god.  Therefore  it  is  the  intent  of  this  commandment  to  re-  4 
quire  such  true  faith  and  trust  of  the  heart  as  regards  the  only 
true  God,  and  rest  in  him  alone.  That  is  as  much  as  to  say : 
"  See  to  it  that  you  let  me  be  your  God,  and  you  never  seek 
another,"  i.  e.  "  Whatever  you  lack  in  good,  seek  it  of  me,  and 
look  to  me  for  it,  and  whenever  you  suffer  misfortune  and  dis- 
tress, lay  hold  of  me  and  cling  fast  to  me.  I  verily  will  give 
you  enough  and  help  you  out  of  every  necessity ;  only  let  not 
your  heart  cleave  to  or  rest  in  any  other." 

This  I  must  unfold  somewhat  more  plainly,  that  it  may  be  5 
understood  and  perceived  by  ordinary  examples  of  the  contrary, 
on-  Many  a  one  thinks  that  he  has  God  and  everything  in 
abundance  when  he  has  money  and  possessions,  in  which 
he  trusts  and  boasts  so  arrogantly  as  to  care  for  no  one.  Lo,  t 
such  a  man  also  has  a  god,  Mammon  by  name,  L  e.  money  and 
possessions,  on  which  he  sets  all  his  heart,  and  which  is  also 
>he  most  common  idol  on  earth.     He  who  has  money  and  pos-7 


392  THE  LARGE  CATECHISM. 

sessions  feels  secure,  and  is  as  joyful  and  undismayed  as  though 
he  were  in  the  midst  of  Paradise.  On  the  other  hand,  he  who  8 
has  none  doubts  and  is  despondent,  as  though  he  knew  of  no 
God.  For  very  few  are  to  be  found  who  are  of  good  cheer,  9 
and  who  neither  mourn  nor  complain  if  they  have  not  Mam- 
mon. This  [care  and  desire  for  money]  adheres  and  clings  k 
our  nature,  even  to  the  grave. 

So  too,  whoever  trusts  and  boasts  in  the  possession  of  great  ic 
skill,  prudence,  power,  favor,  friendship  and  honor  has  also  a 
god,  but  not  the  only  true  God.  This  appears  again  when  you 
notice  how  presumptuous,  secure  and  proud  people  are  because 
of  such  possessions,  and  how  despondent  when  without  them 
or  deprived  of  them.  Therefore  I  repeat  that  the  true  expla- 
nation of  this  point  is  that  to  have  a  god  is  to  have  something 
upon  which  the  heart  entirely  trusts. 

Besides,  consider  what,  in  our  blindness,  we  have  hitherto  1 1 
been  doing  under  the  Papacy.  If  any  one  had  toothache,  he 
fasted  and  honored  St.  Apollonia  [macerated  his  flesh  by  volun- 
tary fasting  to  the  honor  of  St.  Apollonia] ;  if  he  were  afraid 
of  fire,  he  sought  St.  Laurence  as  his  deliverer ;  if  he  dreaded 
pestilence,  he  made  a  vow  to  St.  Sebastian  or  Rachio,  and  a  count- 
less number  of  such  abominations,  where  every  one  selected  his 
own  saint  whom  he  worshipped  and  invoked  in  distress.  Here  12 
belong  those  also  whose  idolatry  is  most  gross,  and  who  make  a 
covenant  with  the  devil,  in  order  that  he  may  give  them  plenty 
of  money  or  help  them  in  love-affairs,  preserve  their  cattle,  re- 
store to  them  lost  possessions,  etc.,  as  e.  g.  sorcerers  and  nec- 
romancers. For  all  these  place  their  heart  and  trust  elsewhere 
than  in  the  true  God,  and  neither  look  to  him  for  any  good  nor 
seek  anything  from  him. 
o8o        Thus  you  can  easily  understand  what  and  how  much  13 

this  commandment  requires,  viz.  that  man's  entire  heart 
and  all  his  confidence  be  placed  in  God  alone,  and  in  no  one 
else.  For  to  have  God,  you  can  easily  perceive,  is  not  to  lay 
hold  of  him  with  our  hands  or  to  put  him  in  a  bag  [as  money], 
or  to  lock  him  in  a  chest  [as  silver  vessels].  But  he  is  said  to  14 
be  apprehended  when  the  heart  lays  hold  of  him  and  depends 
upon  him.  But  to  depend  upon  him  with  the  heart  is  nothing  15 
else  than  to  trust  in  him  entirely.  For  this  reason  he  wishes 
to  withdraw  us  from  everything  else,  and  to  attract  us  to  him- 
self, viz.  because  he  is  the  only  eternal  good.  As  though  he 
wrould  say :  Whatever  you  have  heretofore  sought  of  the  saints, 
or  for  which  you  have  trusted  in  Mammon,  as  well  as  all  else, 
expect  of  me,  and  regard  me  as  the  one  who  will  help  you  and 
endow  you  richly  with  all  good  things. 

Lo,  you  have  here  the  true  honor  and  service  of  God,  which  1* 
pleases  God,  and  which  he  commands  under  penalty  of  ("tenia! 


Tart  I.    THE  TEN   COMMANDMENTS.  393 

wrath,  viz.  that  the  heart  know  no  other  trust  or  confidence 
than  in  him,  and  do  not  suffer  itself  to  be  torn  from  him,  but, 
for  him,  risk  and  disregard  everything  upon  earth.  On  the  i; 
other  hand,  you  can  easily  see  and  judge  how  the  world  prac- 
tises only  false  worship  and  idolatry.  For  no  people  has  ever 
been  so  godless  as  not  to  institute  and  observe  some  sort  of  di- 
vine service.  Thus  every  one  has  set  up  as  his  own  god  what- 
ever he  looked  to  for  blessings,  help  and  comfort. 

When,  for  example,  the  heathen  who  aimed  at  power  and  18 
dominion  elevated  Jupiter  as  the  supreme  god,  the  others,  who 
were  bent  upon  riches,  happiness,  or  pleasure  and  a  life  of  ease, 
venerated  Hercules,  Mercury,  Venus,  or  others.  Women  with 
child  worshipped  Diana  or  Lucina.  Thus  every  one  makes 
onq   that  to  which  his  heart  is  inclined  his  god.     So  that  even 

in  the  mind  of  the  heathen  to  have  a  god  is  nothing  but  19 
to  trust  and  believe.     But  their  error  is  this,  that  their  trust  is 
false  and  wrong ;  for  it  is  not  placed  in  the  only  God,  beside 
whom  there  is  truly  no  other  in  heaven  or  upon  earth.    Where-  20 
fore  the  heathen   really  form  their  self-invented  notions  and 
dreams  of  God  into  an  idol,  and  put  their  trust  in  that  which 
is  altogether  nothing.     Thus  is  it  with  all  idolatry  ;  for  it  con-  21 
sists  not   merely  in  erecting   an    image  and   worshipping   it, 
but  rather  in  the  heart,  which  is  intent  on  something  else,  and 
seeks  help  and  consolation  from  creatures,  saints  or  devils,  and 
neither  accepts  God,  nor  looks  to  him  for  good  to  such  an  ex- 
tent as  to  believe  that  he  is  willing  to  help ;  neither  believes 
that  whatever  good  it  experiences  comes  from  God. 

Besides,  there  is  also  a  false  divine  service  and  extreme  idol-  22 
atry,  which  we  have  hitherto  practised,  and  is  still  prevalent  in 
the  world,  upon  which  also  all  ecclesiastical  orders  are  founded, 
and  which  alone  concerns  the  conscience,  that  seeks  in  its  own 
works  help,  consolation  and  salvation,  presumes  to  wrest  hea- 
ven from  God,  and  reckons  how  many  institutions  it  has 
founded,  how  often  it  has  fasted,  attended  Mass,  etc.  Upon 
such  things  it  depends,  and  of  them  boasts,  as  though  unwill- 
ing to  receive  anything  from  God  gratuitously,  but  desires  it- 
self to  earn  them  or  merit  them  superabundantly,  as  though  he 
were  in  our  service  and  debt,  and  we  his  lord.  What  is  this  2  ^ 
but  reducing  God  to  an  idol,  yea,  a  mere  Pomona,  and  eleva- 
ting and  regarding  ourselves  as  God?  But  this  is  slightly  too 
subtile,  and  cannot  be  comprehended  by  young  pupils. 

But  let  this  be  said  to  the  simpler,  in  order  that  they  may  24 
well  note  the  meaning  of  this  commandment  and  retain  it  in 
memory,  viz.  that  we  are  to  trust  in  God  alone,  and  look  to  him 
oqq  and  expect  from  him  all  good,  as  from  one  who  gives  us 
body,  life,  food,  drink,  nourishment,  health,  protection, 
peace  and  all  necessaries  of  both  temporal  and  eternal  things; 

50 


394  THE  LARGE  CATECHISM. 

who  also  preserves  us  from  misfortune,  and  if  any  evil  befall 
us  delivers  and  aids  us,  so  that  it  is  God  alone  (as  has  been  suf- 
ficiently said)  from  whom  we  receive  all  good,  and  by  whom 
we  are  delivered  from  all  evil.  Hence  also,  I  think,  we  Ger-  25 
mans  from  ancient  times  designate  God  (more  elegantly  and 
appropriately  than  in  any  other  language)  by  that  name  from 
the  word  Good,  since  he  is  an  eternal  fountain  which  gushes 
forth  and  overflows  with  pure  good,  and  from  which  emanates 
all  that  is  and  is  called  good. 

For  even  though  otherwise  we  experience  much  good  from  it 
men,  we  are  still  to  consider  whatever  we  receive  by  his  com- 
mand or  arrangement  as  received  from  God.  For  our  parents, 
and  all  rulers,  and  every  one  besides,  with  respect  to  his  neigh- 
bor, have  received  from  God  the  command  that  they  should  do 
us  all  manner  of  good ;  so  that  we  receive  these  blessings  not 
from  them,  but,  through  them,  from  God.  For  creatures  are 
only  the  hand,  channels  and  means  whereby  God  gives  all 
things,  as  he  gives  to  the  mother  breasts  and  milk  to  support 
her  child,  and  corn  and  all  manner  of  produce  spring  from  the 
earth  for  nourishment,  none  of  which  could  be  produced  by  any 
creature  of  himself. 

Therefore  no  man  should  presume  to  take  or  give  anything  27 
except  as  God  has  commanded ;  in  order  that  thereby  it  may 
be  acknowledged  as  God's  gift,  and  thanks  may  be  rendered 
him  for  it.  On  this  account  also  these  means  of  receiving  good 
gifts  through  creatures  are  not  to  be  rejected,  neither  should  we 
in  presumption  seek  other  ways  and  means  than  God  has  com- 
manded. For  that  would  not  be  receiving  from  God,  but  seek- 
ing of  ourselves. 

Let  every  one,  then,  see  to  it  that  he  esteem  this  command-  28 
ment  great  and  high  above  all  things,  and  do  not  deride  it. 
Ask  and  examine  your  heart  diligently,  and  you  will  find 
whether  it  cleave  to  God  alone  or  not.  If  you  have  a  heart 
that  can  expect  of  him  nothing  but  what  is  good,  and  this  too 
qqi  especially  in  want  and  distress,  and  that  renounces  and  for- 
sakes everything  that  is  not  God,  then  you  have  the  only 
true  God.  If,  on  the  contrary,  it  cleave  to  anything  else,  of 
which  it  expects  more  good  and  help  than  of  God,  and  do  not 
find  refuge  in  him,  but  in  adversity  flee  from  him,  then  you 
have  an  idol,  another  god. 

In  order  that  it  may  be  seen  that  God  will  not  have  this  25 
commandment  disregarded,  but  will  most  strictly  enforce  it,  he 
has  attached  to  it  first  a  terrible  threat,  and  then  a  beautiful 
consolatory  promise  which  it  is  important  to  learn  and  to  im- 
press upon  young  people,  that  they  may  take  it  to  heart  and 
retain  it: 


Part  I.    THE  TEN  COMMANDMENTS.  395 

Exposition  of  the  Appendix  to  the  Fiest  Commandment. 

For  I  the  Lord  thy  God  am  a  jealous  God,  visiting  the  30 
iniquity  of  the  fathers  upon  the  children  unto  the  third  and 
fourth  generation  of  them  that  hate  me;  and  showing  mercy 
unto  thousands  of  them  that  love  me  and  keep  my  command- 
nents. 

Although  these  words  pertain  to  all  the  commandments  (as  31 
we  shall  hereafter  learn),  yet  they  are  joined  to  this  as  the 
chief  commandment,  to  indicate  that  it  is  of  first  importance 
that  men  have  a  right  head ;  for  where  the  head  is  right,  the 
whole  life  must  be  right,  and  nice  versd.     Learn,  therefore,  32 
from  these  words  how  angry  God  is  with  those  who  trust  in 
anything  but  him,  and  again  how  good  and  gracious  he  is  to 
those  who  trust  and  believe  in  him  alone  with  the  whole  heart; 
so  that  his  anger  does  not  cease  until  the  fourth  generation, 
while,  on  the  other  hand,  his  blessing  and  goodness  extend  to 
many  thousands.     Learn  this,  that  you  may  not  live  in  such  33 
security  and  commit  yourself  to  chance,  as  men  of  brutal  heart, 
who  think  that  it  makes  no  great  difference  how  they  live. 
He  is  a  God  who,  if  men  turn  from  him,  will  not  leave  it  34 
unavenged,  and  will  not  cease  to  be  angry  until  the  fourth  gen- 
eration, even  until  they  are  utterly  exterminated.     Therefore 
he  is  to  be  feared,  and  not  to  be  despised. 
oQQ       This  also  he  has  demonstrated  in  all  history,  as  the  35 

Scriptures  fully  show  and  daily  experience  can  well  teach. 
For,  from  the  beginning,  he  has  utterly  extirpated  all  idolatry, 
and,  on  account  of  it,  both  heathen  and  Jews ;  even  as  at  the 
present  day  he  overthrows  all  false  worship,  so  that  all  who 
remain  therein  must  finally  perish.  Therefore,  although  proud,  36 
powerful  and  rich  worldlings  are  now  to  be  found,  who  boast 
defiantly  of  their  Mammon,  notwithstanding  that  God  is  angry 
or  laughs  at  them,  in  the  confidence  that  they  can  endure  his 
wrath  ;  yet,  before  they  are  aware,  they  shall  be  wrecked,  with 
all  in  which  they  trusted ;  as  all  others  have  perished  who  have 
thought  themselves  more  secure  or  powerful. 

And  just  because  of  such  hardened  men  who  imagine,  be- 37 
cause  God  connives  and  allows  them  to  rest  in  security,  that  he 
either  is  entirely  ignorant  or  cares  nothing  about  such  matters, 
he  must  deal  thus  severely  and  inflict  punishment,  not  forget- 
ting them  unto  children's  children  ;  so  that  every  one  may  see  that 
this  is  not  a  matter  of  sport  to  him.  For  they  are  those  whom  3? 
he  means  when  he  says :  "  Who  hate  me,"  i.  e.  those  who  per- 
sist in  their  defiance  and  pride ;  who  will  not  hear  what  is 
prea  ,'hed  or  said  to  them ;  who,  if  they  be  reproved,  in  order 
that  before  punishment  begin  they  may  learn  to  know  them- 


396  THE  LARGE  CATECHISM. 

selves  and  amend,  are  so  mad  and   foolish  that   they  clearly 
merit  wrath  ;  as  we  see  now  daily  in  bishops  and  princes. 

But  terrible  as  are  these  threatcnings,  so  much  the  more  39 
powerful  is  the  consolation  of  the  promise,  that  those  who  trust 
in  God  alone  should  be  sure  that  he  will  show  them  mercy,  i.  e. 
that  he  will  show  them  pure  goodness  and  blessing,  not  only 
for  themselves,  but  also  to  their  children  and  children's  chil- 
dren, even  to  the  thousandth  generation.  This  ought  certainly  4c 
to  move  and  impel  us,  if  we  wish  all  temporal  and  eternal  good, 
oqo  to  stay  our  hearts  with  all  confidence  upon  God ;  since  the 
Supreme  Majesty  makes  such  gracious  offers  and  such  rich 
promises. 

Therefore  let  every  one  give  the  most  earnest  heed  that  it  be  41 
not  regarded  as  though  this  were  spoken  by  a  man.  For  to 
you  it  is  a  question  either  of  eternal  blessing,  happiness  and 
salvation,  or  of  eternal  wrath,  misery  and  woe.  What  more 
would  you  have  or  desire  than  that  which  he  so  kindly  prom- 
ises, viz.  to  be  yours  with  every  blessing,  and  to  protect  and 
help  you  in  all  need  ? 

But  this,  alas!  is  the  great  calamity,  that  the  world  believes 42 
nothing  of  this,  and  regards  it  not  as  God's  Word,  because  it 
sees  that  those  who  trust  in  God,  and  not  in  Mammon,  suffer 
care  and  want,  and  the  devil  opposes  and  resists  them ;  that 
they  have  neither  money,  favor  nor  honor,  and  besides  can 
scarcely  support  life;  while,  on  the  other  hand,  those  who 
serve  Mammon  have  power,  favor,  honor,  possessions  and 
every  comfort  in  the  eyes  of  the  wTorld.  For  this  reason, 
against  such  appearances,  these  words  must  be  grasped ;  and 
we  must  remember  that  they  do  not  lie  or  deceive,  but  must 
prove  true. 

Reflect  for  yourself  or  make  inquiry  and  tell  me :  Do  all  43 
they  who  have  employed  all  their  care  and  diligence  to  accu- 
mulate great  possessions  and  wealth  finally  attain  them  ?  You 
will  find  that  they  have  labored  and  toiled  in  vain,  or  even 
though  [with  much  toil]  they  have  amassed  great  treasures, 
they  have  been  dispersed  and  scattered,  so  that  they  themselves 
have  never  found  happiness  in  their  wealth,  and  it  never 
reached  the  third  generation. 
oqa        In  all  histories,  as  well  as^in  the  experience  of  aged  44 

people,  you  will  find  enough  examples.     See  that  you  only 
regard  and  ponder  them. 

Saul  was  a  great  king,  chosen  of  God,  and  a  godly  man ;  but  45 
when  he  was  established  in  his  throne,  he  let  his  heart  decline 
from  God,  put  his  trust  in  his  crown  and  power,  and  perished 
with  all  that  he  had ;  so  that  none  of  his  children  remained. 

David,  on  the  other  hand,  was  a  poor,  despised  man,  hunted  46 
down  and  chased,  so  that  he  nowhere  felt  secure  of  his  life; 


Part  I.    THE  TEN  COMMANDMENTS.  397 

yet  he  was  to  be  preferred  to  Saul,  and  become  king.  For 
these  words  must  abide  and  prove  true,  since  God  cannot  lie 
or  deceive.  Only  let  not  the  devil  and  the  world  deceive  you 
by  appearances,  which  indeed  remain  for  a  time,  but  finally  are 
nothing. 

Let  us  then  learn  well  the  First  Commandment,  that  we  47 
may  see  how  God  will  allow  no  presumption  nor  any  trust  in 
any  other  object,  and  how  he  requires  nothing  higher  of  us 
than  confidence  from  the  heart  for  everything  good ;  so  that  we 
may  proceed  straight  forward  and  employ  all  the  blessings 
which  God  gives  no  farther  than  as  a  shoemaker  uses  his 
needle,  awl  and  thread  for  work,  and  then  lays  them  aside,  or 
as  a  traveller  uses  an  inn,  and  food  and  his  bed,  only  for  tem- 
poral necessity,  each  one  in  his  station,  according  to  God's  order, 
and  without  allowing  any  of  these  things  to  be  our  lord  or 
idol.  Let  this  suffice  with  respect  to  the  First  Commandment,  48 
which  we  have  had  to  explain  at  length,  since  it  is  of  chief  im- 
portance, because,  as  before  said,  where  the  heart  is  rightly  dis- 
posed toward  God  and  this  commandment  is  observed,  all  the 
rest  follow. 

The  Second  Commandment. 

395  Tlwu  shalt  not  take  the  name  of  the  Lord  thy  God  in  vain.     49 

As  the  First  Commandment  has  instructed  the  heart  and  50 
taught  it  faith,  so  this  commandment  leads  us  forth  and  directs 
the  mouth  and  tongue  to  God.  For  the  first  objects  that, 
springing  from  the  heart,  manifest  themselves  are  words. 
Therefore  as  I  have  taught  above  what  it  is  to  have  a  god,  so  it 
is  necessary  to  comprehend  simply  the  meaning  of  this  and  all 
the  commandments,  and  to  answer  accordingly. 

If,  then,  it  be  asked:  How  do  you  understand  the  Second  51 
Commandment,  and  what  is  meant  by  taking  God's  name  in 
vain  ?  we  answer  briefly  :  It  is  taking  God's  name  in  vain  if 
we  call  upon  the  Lord  God  in  any  way  in  support  of  falsehood 
or  wrong  of  any  kind.  Therefore  this  commandment  forbids 
the  mention  of  God's  name,  or  taking  it  upon  the  lips,  when 
the  heart  knows  or  should  know  differently,  as  among  those 
who  take  oaths  in  courts  of  justice,  where  one  side  falsifies 
against  the  other.  For  God's  name  cainot  be  more  abused  5: 
than  when  used  to  support  falsehood  and  deceit.  Let  this  be 
considered  the  plain  and  most  simple  meaning  of  this  com- 
mandment. 

From  this   every  one  can  readily  infer  when  and  in  how  53 
many  ways  God's  name  is  taken  in  vain,  although  it  is  impos- 
nible  to  enumerate  all  its  abuses.     Yet,  iu  a  few  words,  all 
abuse  of  God's  name  occurs  first  in  worldly  business  and  in 
matters  which  concern  money,  possession?,  honor,  whether  it  be 


398  THE  LARGE  CATECHISM. 

publicly  befue  courts  of  justice,  in  the  market  or  elsewherej 
where  men  make  false  oaths  in  God's  name,  or  take  the  respon- 
sibility of  the  matter  upon  their  souls.  And  this  is  especially 
prevalent  in  marriage  affairs,  where  two  secretly  betroth  them- 
selves to  one  another,  and  afterward  abjure. 

But. the  greatest  abuse  occuru  in  spiritual  matters,  which  per-  54 
tain   to  the  conscience,  when  false  preachers  rise  up  and  offer 
their  lying  vanities  as  God's  Word. 
oqfi        Behold,  all  this  is  decorating  one's  self  with  God's  name,  55 

or  wishing  to  be  fair  and  maintain  our  cause,  whether  it 
occur  in  gross,  worldly  business  or  in  sublime,  subtile  matters 
of  faith  and  doctrine.  And  among  liars  belong  also  blas- 
phemers, not  alone  those  who  are  very  gross,  well  known  to 
every  one,  who,  without  fear,  disgrace  God's  name  (they  belong 
not  to  our  school,  but  to  that  of  the  hangman) ;  but  also  those 
who  publicly  traduce  the  truth  and  God's  Word,  and  refer  it  to 
the  devil.     Of  this  there  is  no  need  to  speak  further. 

Here,  then,  let  us  learn  and  thoroughly  understand  the  im-  56 
portance  of  this  commandment,  that  we  diligently  be  on  our 
guard  against  every  abuse  of  the  holy  name,  as  the  greatest 
sin  that  can  be  outwardly  committed.  For  to  lie  and  deceive 
is  in  itself  a  great  sin,  but  is  greatly  aggravated  by  attempting 
a  justification,  and  where,  to  confirm  it,  the  name  of  God  is  in- 
voked and  is  used  as  a  cloak  for  shame,  so  that  from  a  single 
lie  a  double  lie,  nay  manifold  lies,  result. 

Therefore,  to  this  commandment  God  has  added  also  a  sol-  57 
emn  threat,  viz. :  "  For  the  Lord  will  not  hold  him  guiltless 
that  taketh  his  name  in  vain."  That  is  :  It  shall  in  nowise  be 
overlooked  or  pass  unpunished  in  any  one.  For  just  as  he  will 
not  leave  it  unavenged  if  any  one  turn  his  heart  from  him,  so 
too  will  he  not  suffer  his  name  to  be  employed  to  support  a  lie. 
Nowr,  alas !  it  is  a  common  calamity  in  all  the  world  that  there  58 
are  so  few7  who  are  not  guilty  of  using  the  name  of  God  in 
falsehood  and  all  wickedness.  They  are  as  few  as  those  who 
in  their  heart  trust  alone  in  God. 

For  by  nature  we  all  have  within  us  this  beautiful  virtue,  59 
viz.  that  every  one  who  has  committed  a  wrong  would  like  to 
oq7  cover  up  and  adorn  his  disgrace,  so  that  no  one  may  see  it 
or  know  it ;  and  no  one  is  so  bold  as  to  boast  to  all  the 
world  of  the  wickedness  he  has  perpetrated,  but  wishes  every- 
thing to  be  done  secretly,  and  without  any  one  being  aware  of  it. 
Then  if  any  one  be  arraigned,  the  name  of  God  must  suffer  for 
it,  and  change  the  villainy  into  godliness,  and  the  shame  into 
honor.  This  is  the  common  course  of  the  world,  which,  like  a 
great  deluge,  has  inundated  all  lands.  Hence  we  have  also  as  6c 
our  reward  that  which  we  seek  and  merit,  pestilences,  w-ars, 
famines,  conflagrations,  floods,  faithless  wives,  spoiled  children, 


Part  I.    THE  TEN  COMMANDMENTS.  399 

faithless  servants,  and  trouble  of  every  kind.  Whence  else 
should  we  have  so  much  misery  ?  It  is  still  a  great  mercy  that 
the  earth  bears  and  supports  us. 

Therefore,  above  all  things,  the  attention  of  our  young  peo-6i 
pie  should  be  directed  to  this  commandment,  and  they  should 
be  accustomed  to  hold  this  and  the  First  Commandment  in  high 
regard ;  and  in  case  they  transgress,  resort  must  at  once  be  had 
to  the  rod,  and  the  commandment  must  be  held  before  them, 
and  be  constantly  inculcated,  so  that  they  may  be  brought  up 
not  only  with  punishment,  but  also  in  the  reverence  and  fear 
of  God. 

Thus  you  now  understand  what  it  is  to  take  God's  name  62 
in   vain,  viz.   (to  recapitulate  briefly)  either  simply  in  false- 
hood, to  present,  in  God's  name,  anything  untrue,  or  to  curse, 
swear,  conjure  and,  in    short,  to  practise  wickedness  in  any 
way. 

But  besides  this  you  must  also  know  how  to  use  the  name  63 
of  God  aright.  For  by  the  words :  "  Thou  shalt  not  take  the 
name  of  the  Lord  thy  God  in  vain/'  he  gives  us  plainly  to  un- 
derstand that  it  is  to  be  used  properly.  For  it  has  been  re- 
vealed and  given  to  us  for  the  very  purpose  that  it  may  be  of 
constant  use  and  profit.  Therefore,  since  the  use  of  this  holy  64 
name  for  falsehood  or  wickedness  is  here  forbidden,  it  neces- 
sarily follows  that  we  are,  on  the  other  hand,  commanded  to 
employ  it  for  truth  and  for  all  good,  as  where  one  swears  truly 
where  there  is  need  and  it  is  demanded.  So  also  when  it  is 
rightly  taught,  and  when  the  name  is  invoked  in  trouble  or 
praised  and  thanked  in  prosperity,  etc. ;  all  of  which  is  com- 
prehended summarily  and  commanded  in  the  passage  (Ps.  50  : 
oqo  15) :  "  Call  upon  me  in  the  day  of  trouble ;  I  will  deliver 
thee,  and  thou  shalt  glorify  me."  For  all  this  is  bringing 
it  into  the  service  of  truth,  and  using  it  in  a  blessed  way, 
and  thus  his  name  is  hallowed,  as  we  pray  in  the  Lord's 
Prayer. 

Thus  you  have  an  explanation  of  the  sum  of  the  entire  com- 65 
mandment.     And  with  this  understanding  the  question  with 
which  many  teachers  have  troubled  themselves  is  solved,  viz. 
Why,  in  the  Gospel,  swearing  is  prohibited,1  and  yet  Christ, 
St.  Paul  and  other  saints  often  swore?     The  explanation  is 66 
briefly  this :  We  are  not  to  swear  in  support  of  evil,  i.  e.  in 
falsehood ;  and  where  there  is  no  need  or  use,  but  for  the  sup- 
port of  good  and  the  advantage  of  our  neighbor.     For  it  is 
truly  a  good  work  whereby  God  is  praised,  truth  and  justice 
are  established,  falsehood  is  refuted,  peace  is  made  among  men, 
obedience  is  enforced,  and  contentions  are  suppressed.    For  thus 


1  See  Matt.  5 :  2,i  sqq. ;  James  § » 12, 


400  THE  LARGE  CATECHISM. 

God  himself  interposes  and  decides  between  right  and  wrong, 
good  and  bad.  If  the  one  side  swear  falsely,  they  have  their  6j 
sentence  that  they  shall  not  escape  punishment,  and  though  it 
be  deferred  a  long  time,  they  shall  not  succeed  ;  so  that  all  that 
they  may  gain  thereby  will  slip  out  of  their  hands,  and  they 
never  will  enjoy  it ;  as  I  have  seen  in  the  case  of  many  who  6H 
repudiated  their  marriage-vows,  that  they  have  never  had  a 
good  hour  or  a  healthful  day,  and  thus  perished  miserably  in 
body,  soul  and  possessions. 

Therefore  I  again  and  again  advise  and  exhort,  that  by  ^9 
means  of  warning  and  terror,  restraint  and  punishment,  thej 
be  accustomed  to  shun  falsehood,  and  especially  to  avoid  the 
use  of  God's  name  in  its  support.  For  where  they  are  allowed 
to  do  thus,  no  good  will  result,  as  it  is  even  now  evident  that 
the  world  is  worse  than  it  has  ever  been,  and  that  there  is  no 
government,  no  obedience,  no  fidelity,  no  faith,  but  only  pre- 
sumptuous, licentious  men,  whom  no  teaching  or  reproof  helps ; 
qqq  all  of  which  is  only  God's  wrath  and  punishment  for  such 
flagrant  contempt  of  this  commandment. 

On  the  other  hand,  chey  should  be  constantly  urged  and  in-  70 
cited  to  honor  God's  name,  and  to  have  it  always  upon  their 
lips  in  everything  that  may  happen  to  them  or  come  to  their 
notice.  For  to  give  true  honor  to  his  name  is  to  look  to  it  and 
implore  it  for  all  consolation;  so  that  (as  we  have  heard  above) 
first  the  heart,  by  faith,  gives  God  the  honor  due  him,  and 
afterwards  the  lips,  by  confession. 

This  habit  is  not  only  blessed  and  useful,  but  especially  pow-  71 
erful  against  the  devil,  who  is  ever  about  us,  and  lies  in  wait 
to  bring  us  into  sin  and  shame,  calamity  and  trouble,  but  who 
is  always  offended  to  hear  God's  name,  and  cannot  remain  long 
where  it  is  mentioned  and  called  upon  from  the  heart.  And,  72 
indeed,  many  a  terrible  and  shocking  calamity  would  befall  us 
if,  by  our  calling  upon  his  name,  God  did  not  preserve  us.  I 
have  myself  tried  it,  and  learned  by  experience  that  often  sud- 
den great  calamity  was  immediately  averted  and  removed  dur- 
ing such  invocation.  To  vex  the  devil,  I  say,  we  should  always 
have  this  holy  name  in  our  mouth,  so  that  he  may  not  be  able 
to  injure  us  as  he  would  wish. 

For  this  end  it  is  also  of  service  that  we  be  in  the  habit  of  72 
daily  commending  ourselves  to  God,  with  soul  and  body,  wife, 
child,  servants  and  all  that  we  have,  against  all  necessities  that 
may  occur;  whence  also  the  blessing  and  thanksgiving  at  meals, 
and  other  prayers  morning  and  evening,  have  originated  and 
remain  in  use.  Likewise  also  the  practice  of  children  to  cross  74 
themselves  and  exclaim,  when  any  thing  monstrous  or  terrible 
is  seen  or  heard :  "  Lord  God,  protect  us!"  "Help,  dear  Lord 
Jesus  1"  etc.     Thus  too,  if  any  one  experience  unexpected  good, 


PabtI.    the  ten  COMMANDMENTS.  401 

however  trivial,  that  he  say:  "God  be  praised  and  thanked 
4qq  for  bestowing  this  on  me  !"  As  formerly  the  children  were 
accustomed  to  fast  and  pray  to  St.  Nicholas  and  other 
saints.  This  would  be  more  pleasing  and  acceptable  to  God 
than  all  monasticism  and  Carthusian  sanctity. 

So  we  might  thus  train  our  youth,  in  a  childlike  way  and  in  75 
the  midst  of  their  plays,  in  God's  fear  and  honor,  so  that  the 
First  and  Second  Commandments  might  be  familiar  and  in 
constant  practice.  Then  some  good  might  adhere,  spring  up 
and  bear  fruit,  and  men  grow  up  in  whom  an  entire  land  might 
rejoice  and  be  glad.  This  would  be  the  true  way  to  bring  up  j6 
children ;  since,  by  means  of  kindness,  and  with  delight,  they 
can  be  become  accustomed  to  it.  For  what  must  only  be  forced 
with  rods  and  blows  will  have  no  good  result,  and  at  farthest, 
under  such  treatment,  they  will  remain  godly  no  longer  than 
the  rod  descends  upon  their  backs. 

But  this  manner  of  training  so  spreads  its  roots  in  the  heart  77 
that  they  fear  God  more  than  rods  and  clubs.  This  I  say  with 
such  simplicity,  for  the  sake  of  the  young,  that  it  may  penetrate 
their  minds.  For  since  we  are  preaching  to  children,  we  must 
also  prattle  with  them.  Thus  have  we  prevented  the  abuse,  and 
have  taught  the  right  use  of  the  divine  name,  which  should  con- 
sist not  only  in  words,  but  also  in  practice  and  life ;  so  that  we 
may  know  that  God  is  well  pleased  with  this,  and  will  as  richly 
reward  it  as  he  will  terribly  punish  its  abuse. 

The  Third  Commandment. 
Remember  the  Sabbath  day,  to  keep  it  holy.  78 

The  word  Sabbath  (Feiertag)  is  derived  from  the  Hebrew  79 
word  which  properly  signifies  to  rest  (feiren),  i.  e.  to  abstain 
from  labor.  Hence  we  are  accustomed  to  say,  in  German,  Feier- 
abend  machen,  i.  e.  to  cease  working,  or  give  a  holy  evening 
[sanctify  the  Sabbath].  Now,  in  the  Old  Testament,  God  sep-  8c 
4/y.  arated  the  seventh  day,  and  appointed  it  for  rest,  and  com- 
manded that  it  should  be  regarded  holy  above  all  others. 
According  to  this  external  observance,  this  commandment  was 
given  to  the  Jews  alone,  that  they  should  abstain  from  toil- 
some work,  and  rest,  so  that  both  man  and  beast  might  recup- 
erate, and  might  not  be  debilitated  by  unremitting  labor.  Al-3i 
though  they  afterwards  interpreted  this  too  strictly,1  and  grossly 
abused  it,  so  that  they  traduced  and  could  not  endure  in  Christ 
those  works  which  they  themselves  were  accustomed  to  do  there- 
on, as  we  read  in  the  Gospel ;  just  as  though  the  commandment 
were  fulfilled  in  this,  viz.  that  no  external  [manual]  work  what- 

x  Literally :  "  Stretched  this  too  tightly." 
51 


402  THE  LARGE  CATECHISM. 

ever  be  performed,  which  was  not,  the  meaning,  but,  as  we  shall 
hear,  that  they  sanctify  the  Sabbath  or  Day  of  Rest. 

This  commandment,  therefore,  according  to  its  gross  sense,  3: 
does  not  pertain  to  us  Christians ;  for  it  is  altogether  an  exter- 
nal matter,  like  the  other  ordinances  of  the  Old  Testament, 
which  were  bound  to  particular  customs,  persons,  times  and 
places,  and  all  of  which  have  now  been  made  free  through 
Christ. 

But  to  derive  hence  Christian  instruction  for  the  simple  as  83 
to  what,  in  this  commandment,  God  requires,  let  it  be  observed 
that  we  keep  the  festal  days,  not  for  the  sake  of  intelligent  and 
learned  Christians  (for  they  have  no  need  of  this  observance), 
but  first  of  all  for  bodily  causes  and  necessities,  which  nature 
teaches  and  requires ;  and  for  the  common  people,  man-servants 
and  maid-servants,  who  are  occupied  the  whole  week  with  their 
work  and  trade,  that  for  a  day  they  may  forbear,  in  order  to 
rest  and  be  refreshed. 

Secondly,  and  most  especially,  that  on  such  day  of  rest  (since  84 
otherwise  it  cannot  be  accomplished)  time  and  opportunity  be 
taken  to  attend  divine  service,  so  that  we  meet  to  hear  and  treat 
of  God's  Word,  and  afterwards  to  praise  God  in  singing  and 
prayer. 

But  this,  I  say,  is  not  so  limited  to  any  time,  as  with  the  85 
Jews,  that  it  must  be  just  on  this  or  that  day  ;  for  in  itself  no 
one  day  is  better  than  another,  and  this  should  indeed  occur 
daily  ;  but  since  the  mass  of  people  cannot  give  such  attend- 
ance, there  must  be  at  least  one  day  in  the  week  set  apart.  But 
since  from  of  old  Sunday  [the  Lord's  Day]  has  been  appointed 
M^n  for  this  purpose,  we  also  should  continue  the  same,  that 
everything  be  done  in  harmonious  order,  and  no  one,  by 
unnecessary  innovation,  create  disorder. 

Therefore  the  simple  meaning  of  the  commandment  is  this,  86 
viz.  since  holidays  are  observed,  such  observance  be  devoted  to 
hearing  God's  Word;  so  that  the  special  employment  of  this 
day  be  the  ministry  of  the  Word  for  the  young  and  the  mass 
of  poor  people ;  yet  that  the  observance  of  rest  be  not  so  strictly 
interpreted  as  to  forbid  any  other  incidental  and  necessary  work. 

When,  then,  it  is  asked  :  "  What  is  meant  by  the  command-  87 
ment :  '  Remember  the  sabbath-day  to  sanctify  it '  ?"  Answer : 
To  sanctify  the  Sabbath  is  the  same  as  "  to  keep  it  holy."  But 
what  is  meant  by  "  keeping  it  holy  "  ?  Nothing  else  than  to 
be  occupied  in  holy  words,  works  and  life.  For  the  day  needs 
no  sanctification  for  itself;  for  in  itself  it  has  been  created 
holy  [from  the  beginning  of  the  creation  it  was  sanctified  by 
its  Creator].  But  God  desires  it  to  be  holy  to  thee.  Therefore 
it  becomes  holy  or  unholy  on  thy  account,  according  as  thou 
an  occupied  on  the  same  with  things  that  are  holy  or  unholy. 


PabtL    the  TEN  COMMANDMENTS.  403 

How  then  does  such  sanctification  occur  ?     Not  that  [with  88 
folded  hands]  we  sit  behind  the  stove  and  do  no  rough  [ex- 
ternal] work,  or  deck  ourselves  with  a  garland  and  put  on  our 
best  clothes,  but  (as  lias   been  said)  that  we  occupy  ourselves 
with  God's  Word,  and  exercise  ourselves  therein. 

And  indeed  we  Christians  ought  always  to  keep  such  a  Sab-  8$ 
bath,  and  to  be  occupied  with  nothing  but  holy  things,  i.  e. 
daily  to  meditate  upon  God's  Word,  and  carry  it  in  our  hearts 
and  upon  our  lips.  But  because  (as  has  been  said)  we  do  not 
all  have  leisure,  we  must  devote  several  hours  a  week  to  the 
young,  or  at  least  a  day  to  the  mass  of  people,  in  order  that  we 
may  be  concerned  about  this  alone,  and  especially  urge  the  Ten 
Commandments,  the  Creed  and  the  Lord's  Prayer,  and  thus 
direct  our  whole  life  and  being  according  to  God's  Word. 
The  Sabbath  is  truly  kept  whenever  time  is  devoted  to  earn-  9c 
est  attention  to  this,  and  the  practice  of  it ;  but  that  cannot  be 
called  a  true  Christian  Sabbath  where  this  is  not  done.  For 
they  who  are  not  Christians  can  keep  holiday  and  be  idle  just 
as  well  as  the  entire  swarm  of  our  ecclesiastics,  who  stand  daily 
in  the  churches,  singing,  and  ringing  bells,  but  who  keep  no 
™  Sabbath  day  holy,  because  they  neither  preach  nor  practise 
God's  Word,  but  teach  and  live  contrary  to  it. 

For  the  Word  of  God  is  the  sanctuary  above  all  sanctuaries,  91 
yea,  the  only  one  which  we  Christians  know  and  have.  For 
though  we  had  the  bones  of  all  the  saints,  or  all  holy  and  con- 
secrated garments  upon  a  heap,  they  would  not  avail  us  any- 
thing; for  all  that  is  a  dead  thing  which  can  sanctify  nobody. 
But  God's  Word  is  the  treasury  which  sanctifies  everything 
whereby  even  all  the  saints  themselves  were  sanctified.  What-  92 
ever  be  the  hour  when  God's  Word  is  taught,  preached,  heard, 
read  or  meditated  upon,  person,  day  and  work  are  then  sancti- 
fied thereby,  not  because  of  the  external  work,  but  because  of 
the  Word,  which  makes  saints  of  us  all.  Therefore  I  constantly 
say  that  all  our  life  and  work  must  be  guided  by  God's  Word, 
if  it  is  to  be  pleasing  to  God  or  holy.  Where  this  occurs,  this 
commandment  exerts  its  power  and  is  fulfilled. 

On  the  contrary,  any  matter  or  work  that  is  without  God's  93 
Word   is  unholy  before  God,  no  matter  how  brilliant  it  may 
appear,  even  though  it  be  covered  with  relics,  such  as  the  fic- 
titious spiritual  orders,  which  know  nothing  of  God's  Word  and 
seek  holiness  in  their  own  works. 

Notice,  therefore  that  the  power  and  efficacy  of  this  com- 94 
mandment  consist  not  in  the  resting,  but  in  the  sanctifying,  so 
that  to  this  day  belongs  a  special  holy  exercise.  For  other 
works  and  occupations  are  not  properly  holy  exercises,  unless 
the  man  himself  be  first  holy.  But  here  a  work  is  to  be  done 
whereby  man  is  himself  made  holy,  which  occurs  (as  we  have 


404  THE  LARGE  CATECHISM. 

m*    beard)  alone  through  God's  Word.     For  this,  then,  fixed 
places,  times,  persons,  and  the  entire  external  order  of  di- 
vine service  have  been  created  and  appointed,  so  that  it  may  be 
publicly  and  constantly  exercised. 

Since,  therefore,  so  much  depends  upon  God's  Word  that  95 
without  it  no  Sabbath  can  be  kept  holy,  we  ought  to  know  that 
God  will  insist  upon  a  strict  observance  of  this  commandment, 
and  will  punish  all  who  despise  his  Word  and  are  not  willing 
to  hear  and  learn  it,  especially  at  the  time  appointed  for  the 
purpose. 

Therefore  this  commandment  is  violated  not  only  by  those  96 
who  grossly  abuse  and  desecrate  the  Sabbath,  as  those  who,  on 
account  of  their  avarice  or  frivolity,  cease  to  hear  God's  Word, 
or  lie  in  taverns,  and  are  dead  drunk,  like  swine ;  but  also  by 
that  other  great  crowd,  who  listen  to  God's  Word  as  though  it 
were  a  trifle,  and  attend  upon  preaching  only  froru  custom, 
and  at  the  end  of  the  year  know  as  little  of  it  as  at  the  begin- 
ning. For  hitherto  the  opinion  has  been  prevalent  that  it  is  97 
properly  hallowed  when  on  Sunday  a  Mass  or  the  Gospel  is 
heard ;  but  no  one  has  asked  about  God's  Word,  as  also  no  one 
taught  it.  Yet  now,  even  since  we  have  God's  Word,  we  nev- 
ertheless do  not  correct  the  abuse  ;  but  while  constantly  attend- 
ing upon  preaching  and  exhortation,  we  hear  it  without  care 
and  seriousness. 

Know,  therefore,  that  it  is  not  only  to  be  heard,  but  to  be  98 
learned  and  retained  in  memory,  and  do  not  regard  it  as  an 
optional  matter  or  one  of  no  great  importance,  but  as  God's 
commandment,  who  will  require  of  you  how  you  have  heard, 
learnt  and   honored  his  Word. 

Likewise  those  fastidious  spirits  are  to  be  reproved  who  99 
when  they  have  heard  a  sermon  or  two,  find  it  tedious  and 
dull,  thinking  that  they  know  all  that  well  enough,  and  need 
-/•jr  no  more  instruction.  For  just  that  is  the  sin  which  has 
been  hitherto  reckoned  among  mortal  sins,  and  is  called 
d.xrjdiay  i.  e.  torpor  or  satiety,  a  malignant,  dangerous  plague 
which  the  devil  infuses  into  the  hearts  of  many,  that  he  may 
surprise  us  and  secretly  withdraw  God's  Word  from  us. 

For  let  me  tell  you  this,  even  though  you  know  it  perfectly  100 
and  be  already  master  of  all  things,  you  are  still  daily  in  the 
dominion  of  the  devil,  who  ceases  neither  day  nor  night  to  steal 
unawares  upon  you,  so  that  he  may  kindle  in  your  heart  un- 
belief and  wicked  thoughts  against  the  foregoing  as  well  as 
against  all  the  commandments.  Therefore  you  must  always 
have  God's  Word  in  your  heart,  upon  your  lips  and  in  your 
ears.  But  where  the  heart  is  idle,  and  the  Word  does  not 
sound,  he  breaks  in  and  does  the  damage  before  we  are  aware. 
On    flit*  other  hand,  such  is  the  efficacy  of  the  Word  wherevenoi 


Part  I.    THE  TEN  COMMANDMENTS.  405 

seriously  contemplated,  heard  and  used,  that  it  never  leparts 
without  fruit,  but  always  awakens  new  understanding,  pleasure 
and  devoutness,  and  produces  a  pure  heart  and  pure  thoughts. 
For  these  words  are  not  inoperative  or  dead,  but  creative,  liv- 
ing words.  And  even  though  no  other  interest  or  necessity  :oa 
impel  us,  yet  this  ought  to  influence  every  one,  since  thereby  the 
devil  is  put  to  flight  and  driven  away,  and,  besides,  this  com- 
mandment is  fulfilled,  which  is  more  pleasing  to  God  than  any 
work  of  hypocrisy,  however  brilliant. 

The  Fourth  Commandment. 

Thus  far  we  have  learned  the  first  three  commandments,  viz  103 
those  which  relate  to  God.  First,  that  with  our  whole  heart 
and  throughout  all  our  life  we  trust  in  him  and  fear  and  love 
him.  Secondly,  that  we  abuse  not  his  holy  name  in  the  sup- 
port of  falsehood  or  any  bad  work,  but  employ  it  to  the  praise 
of  God  and  the  profit  and  salvation  of  our  neighbor  and  our- 
selves. Thirdlv,  that  in  the  observance  of  the  Sabbath  and  of 
rest  we  diligently  use  and  employ  God's  Word,  so  that  all  our 
actions  and  our  entire  life  be  directed  by  it.  Now  follow  the 
other  seven,  which  relate  to  our  neighbor,  among  which  the 
first  and  greatest  is: 

Honor  thy  father  and  thy  mother.  104 

jnn        The  parental  estate  God  has  especially  honored  above  105 

all  estates  that  are  beneath  him,  so  that  he  not  only  com- 
mands us  to  love  our  parents,  but  to  honor  them.  For  with 
respect  to  brothel's,  sisters  and  our  neighbors  in  general  he 
commands  nothing  higher  than  that  we  love  them ;  so  that  he 
separates  and  distinguishes  father  and  mother  above  all  other 
persons  upon  earth,  and  places  them  next  to  himself.  For 
to  honor  is  far  higher  than  to  love,  inasmuch  as  it  com-  106 
prehends  not  only  love,  but  also  modesty,  humility  and  def- 
erence as  though  to  a  majesty  there  hidden,  and  requires  not 
only  that  they  be  addressed  kindly  and  with  reverence,  but 
most  of  all  that  both  in  heart  and  with  the  body  we  so  act  as 
to  show  that  we  esteem  them  very  highly,  and  that,  next  to 
God,  we  regard  them  the  very  highest.  For  one  whom  we  107 
honor  from  the  heart  we  must  truly  regard  as  high  and 
great. 

We  must,  therefore,  impress  it  upon  the  young  that  they  108 
should  regard  their  parents  in  God's  stead,  and  remember  that 
however  lowly,  poor,  frail  and  queer  they  may  be,  neverthe- 
less they  are  father  and  mother  given  them  by  God.  And 
they  are  not  to  be  deprived  of  their  honor  because  of  their 
mode  of  life  or  their  failings.     Therefore  we  are  not  to  regard 


106  THE  LARGE  CATECHISM. 

(heir  persons,  how  they  may  be,  but  the  will  of  God  wno  has 
thus  appointed  and  ordained.  In  other  respects  we  are,  in- 
deed, all  alike  in  the  eyes  of  God ;  but  among  us  there  must 
necessarily  be  such  inequality  and  distinction  with  respect  to 
order,  and  therefore  God  commands  that  you  be  careful  fo 
obey  me  as  your  father,  and  that  I  have  the  precedence. 

Learn,  therefore,  first,  what  is  the  honor  towards  parents  re-  109 
quired  by  this  commandment,  viz.  first,  that  they  be  held  in 
honor  and  esteemed  above  all  things,  as  the  most  precious  treas- 
ure on  earth.     Secondly,  that  in  our  words  to  them  we  observe  11c 
modesty,  and  do  riot  speak  roughly,  haughtily  and  defiantly ; 
but  yield  to  them  in  silence,  even  though  they  go  too  far. 
Thirdly,  also,  with  respect  to  works,  that  we  show  them  such  in 
honor,  with  body  and  possessions,  as  to  serve  them,  help  them, 
and  provide  for  them  when  old,  sick,  infirm,  or  poor,  and  all 
that  not  only  gladly,  but  with  humility  and   reverence,  as 
doing  it  before  God.     For  he  who  knows  how  to  regard  them 
in  his  heart  will  not  allow  them  to  suffer  hunger  or  want,  but 
will  place  them  above  and  near  him,  and  will  share  with  them 
whatever  he  has  and  can  obtain. 
*n~        Secondly,  notice  how  great,  good  and  holy  a  work  is  112 

here  assigned  children,  which  is,  alas !  so  much  neglected 
and  disregarded,  and  no  one  perceives  that  God  has  com- 
manded it  or  that  it  is  a  holy,  divine  Word  and  doctrine.  For 
if  it  had  been  regarded  as  such,  every  one  could  have  per- 
ceived that  it  required  holy  men  to  live  according  to  these 
words,  and  there  would  have  been  no  need  of  inventing  mo- 
nasticism  and  spiritual  orders,  but  every  child  would  have 
abided  by  this  commandment,  and  could  have  directed  his  con- 
science to  God,  and  said  :  "  If  I  am  to  do  a  good  and  holy 
work,  I  know  of  none  better  than  to  render  all  honor  and 
obedience  to  my  parents,  because  God  has  himself  commanded 
it.  For  what  God  has  commanded  must  be  much  and  faruj 
nobler  than  everything  that  we  may  ourselves  devise;  and 
because  there  is  no  higher  or  better  teacher  to  be  found  than 
God,  there  can  be  no  better  doctrine  than  he  imparts.  Now  he 
teaches  fully  what  we  should  do  if  we  wish  to  perform  truly 
good  works ;  and  in  that  he  commands  them,  he  shows  that 
they  please  him.  If,  then,  it  is  God  who  makes  this  command, 
and  who  knows  not  how  to  appoint  anything  better,  I  will 
never  improve  upon  it." 

In  this  manner  we  would  have  had  godly  children  properly  1 1 1 
taught  and  reared  in  true  blessedness,  who  would  have  re- 
mained at  home  in  the  service  of  their  parents  and  in  obe- 
dience to  them,  causing  them  much  pleasure  and  joy.  And 
vet  God's  commandment  was  not  thus  honored,  but  was  neg- 
lected and  allowed  to  pass  out  of  sight,  so  that  a  child  could 


Part  I.    THE  TEN   COMMANDMENTS.  407 

not  lay  it  to  heart,  and  meanwhile  gaped  in  ignora  it  aston- 
ishment at  our  devices,  and  never  acknowledged  God's 
authority. 

Let  us  therefore,  at  length,  learn,  for  God's  sake,  that  pla-  1 1 5 
cing  all  other  things  out  of  sight,  our  youths  look  first  to  this 
4™  commandment,  if  they  wish  to  serve  God  with  truly  good 
works,  viz.  that  they  do  what  is  pleasing  to  their  fathers 
and  mothers,  or  to  those  to  whom  they  may  be  subject  in  their 
stead.  For  every  child  that  knows  and  does  this  has,  in  the 
first  place,  this  great  consolation  in  his  heart,  that  he  can  joy- 
fully exult  and  say  (in  spite  of  and  against  all  who  are  occu- 
pied with  works  of  their  own  device) :  "  Behold  this  work  is 
well  pleasing  to  my  God  in  heaven,  that  I  know  for  certain." 
Let  them  all  come  together  with  their  many  great,  distressing  1 1€ 
and  difficult  works  and  make  their  boast;  we  will  see  whether 
they  can  show  one  that  is  greater  and  nobler  than  obedience  to 
parents,  to  whom  God  has  appointed  and  commanded  obedience 
next  to  his  own  majesty ;  so  that  if  God's  Word  and  will  are 
accomplished,  nothing  shall  be  esteemed  higher  than  the  will 
and  word  of  parents  ;  yet  see  that  we  abide  in  obedience  to 
God  and  violate  not  the  former  commandments. 

Therefore  you  should  be  heartily  glad  and  thank  God  that  117 
he  has  chosen  you  and  made  you  wrorthy  to  do  a  work  so 
precious  and  acceptable  to  him.  Only  see  that  you  esteem  it 
great  and  precious,  although  it  be  regarded  as  the  most  humble 
and  despised,  not  on  account  of  our  worthiness,  but  because  it 
is  comprehended  and  established  in  the  jewel  and  sanctuary, 
namely  the  Word  and  commandment  of  God.  Oh  how  gladly  118 
might  all  Carthusians,  monks  and  nuns  pay  a  high  price  for 
this  jewel,  if  in  all  their  ecclesiastical  establishments  and  in- 
stitutions they  could  bring  a  single  work  into  God's  presence 
done  by  virtue  of  his  commandment,  and  be  able  before  his 
face  to  say  with  joyful  heart :  "  Now  I  know  that  this  work 
is  well  pleasing  to  thee."  What  will  become  of  these  poor 
wretched  persons  when,  in  the  sight  of  God  and  all  the  world, 
contrasted  with  a  little  child  who  has  lived  according  to  this 
commandment,  they  shall  blush  with  shame,  and  shall  be 
obliged  to  confess  that  with  their  whole  life  they  are  not 
worthy  to  give  it  a  drink  of  water  ?  But  it  serves  them  1  ight  1  iy 
in  return  for  their  Satanic  perversion  in  treading  God's  com- 
mandment under  foot,  that  they  torment  themselves  with 
works  of  their  own  device,  and  in  addition  have  scorn  and 
loss  for  their  reward. 

Should  not  the  heart  therefore  leap  and  melt  for  joy  if  it  1  ac 
may  go  to  work  and  do  what  is  commanded,  so  that  it  can  say  : 
4«q    Lo,  this  is  better  than  all  holines?  of  the  Carthusians,     . 
even  though   they  kill  themselves  fasting  and   praying 


408  THE  LARGE  CATECHISM. 

without  ceasing,  upon  their  knees?  For  you  have  hve  a  sure 
test  and  a  divine  testimony  that  he  lias  commanded  this,  but 
concerning  the  other  not  a  word.  But  this  is  the  calamity  and 
sad  blindness  of  the  world,  viz.  that  no  one  believes  it,  since 
the  devil  has  so  deceived  us  with  false  holiness  and  the  out- 
ward speciousness  of  our  own  works. 

Therefore  I  would  be  very  glad  (I  say  again)  if  men  would  121 
open  their  eyes  and  ears,  and  take  this  to  heart,  in  order  that 
we  may  not  be  again  led  astray  from  the  pure  Word  of  God  to 
the  lying  vanities  of  the  devil.     Thus  also  matters  would  be 
in  a  good  condition;  so  that  parents  would  have  more  joy, 
love,  friendship  and  concord  in  their  houses;  thus  the  children 
could  captivate  their  parents'  hearts.     When  they  are  obsti-  122 
nate,  on  the  other  hand,  and  will  not  do  what  they  ought  until 
a  rod  is  laid  upon  their  back,  they  otfend  both  God  and  their 
parents,  so  that  they  deprive  themselves  of  this  treasure  and 
joy  of  conscience,  and  lay  up  for  themselves  only  misfortune. 
Therefore,  as  every  one  complains,  the  course  of  the  world  now  123 
is  such  that  both  young  and  old  are  altogether  dissolute  and 
beyond  control,  have  no  modesty  nor  sense  of  honor,  do  noth- 
ing good  except  as  they  are  driven  to  it  by  blows,  and  perpe- 
trate what  wrong  and  detraction  they  can  behind  each  other's 
back ;  therefore  God  also  punishes  them,  that  they  sink  into  all 
kind  of  indecency  and  misery.    Thus  the  parents  commonly  are  124 
themselves  stupid  and  ignorant;  one  fool  begets  [teaches]  an- 
other, and  as  they  have  lived,  so  live  their  children  after  them. 

This  now  should  be  the  first  and  most  important  considera-  125 
tion  (I  say)  to  urge  us  to  the  observance  of  this  commandment ; 
on  which  account,  even  if  we  had  no  father  and  mother,  we 
ought  to  wTish  that  God  would  set  up  wood  and  stone  before 
us,  that  we  might  call  them  father  and  mother.  How  much 
more,  since  he  has  given  us  living  parents,  should  we  rejoice 
to  show  them  honor  and  obedience,  because  we  know  it  is  so 
highly  pleasing  to  the  Divine  Majesty  and  to  all  angels,  and 
vexes  all  devils,  and  is  besides  the  highest  work  which  we  can 
do,  after  the  sublime  divine  worship  comprehended  in  the  pre- 
vious commandments;  so  that  giving  of  alms  and  every  other  126 
410  g°°d  work  toward  our  neighbor  are  not  equal  to  this !  For 
God  has  assigned  this  estate  the  highest  place,  yea  in  his 
own  stead,  upon  earth.  This  will  and  pleasure  of  God  ought 
to  be  sufficient  to  cause  and  induce  us  to  do  what  we  can  with 
good  will  and  pleasure. 

Besides  this,  it  is  our  duty  before  the  world  to  be  grateful  127 
for  benefits  and  every  good  which  we  have  of  parents.     But  128 
in  this  again  the  devil  rules  in  the  world,  so  that  the  children 
forget  their  parents,  as  we  all  forget  God,  and  no  one  considers 
fiow  God  nourishes,  protects  and  defends  us,  and  bestows  so 


Part  I.    THE  TEN  COMMANDMENTS.  409 

great  good  oil  body  and  soul :  especially  if  an  evil  hour  come 
we  are  offended  and  murmur  with  impatience,  and  all  good 
which  we  have  all  our  life  received  is  as  if  it  never  had  been. 
Just  so  also  we  do  with  our  parents,  and  there  is  no  child  that 
understands  and  considers  this,  except  it  be  enlightened  and 
led  thereto  by  the  Holy  Ghost. 

God  knows  very  well  this  perverseness  of  the  world ;  there-  129 
fore  he  admonishes  and  urges  by  commandments  that  every 
one  consider  what  parents  have  done  for  him,  and  he  will 
find  that  he  owes  to  them  body  and  life,  as  well  as  sustenance, 
support  and  rearing,  since  otherwise  he  would  have  perished  a 
hundred  times  in  his  own  filth.  Therefore  it  is  a  true  and  130 
good  saying  of  old  and  wise  men  :  Deo,  parentibus  et  magistris 
non  potest  satis  gratia?  rependi,  that  is,  to  God,  to  parents  and 
to  teachers  we  can  never  render  sufficient  gratitude  and  com- 
pensation. He  that  regards  and  considers  this  will  indeed 
without  compulsion  do  all  honor  to  his  parents,  and  cherish 
them  as  those  through  whom  God  has  done  him  all  good. 

Besides  all  this,  it  should  be  a  great  inducement  to  influ-  131 
ence  us  the  more  to  obedience  to  this  commandment,  that  God 
adds  to  the  same  a  temporal  promise  and  says  :  "  That  thy  days 
may  be  long  upon  the  land  which  the  Lord  thy  God  giveth  thee" 
41 1         Here  we  can  see  how  much  God  is  in  earnest  in  respect  132 

to  this  commandment,  inasmuch  as  he  not  only  declares 
that  it  is  well  pleasing  to  him,  and  how  much  joy  and  delight 
he  has  therein ;  but  also  that  it  shall  be  for  our  prosperity  and 
promote  our  highest  good  ;  so  that  we  may  have  a  pleasant  and 
agreeable  life,  furnished  with  every  good  thing.  Therefore  133 
also  St.  Paul  indicates  the  same  and  highly  rejoices  in  it,  when 
he  says  (Eph.  6:2,  3) :  This  "  is  the  first  commandment  with 
promise,  that  it  may  be  well  with  thee  and  thou  mayest  live  long 
on  the  earth."  For  although  the  rest  also  include  their  prom- 
ises, yet  in  none  is  it  so  plainly  and  explicitly  stated. 

Here  then  thou  hast  the  fruit  and  the  reward,  viz.  that  who-  134 
ever  observes  this  commandment  shall  have  good  days,  happi- 
ness and  prosperity ;  and  on  the  other  hand,  also,  the  punish- 
ment, that  whoever  is  disobedient  shall  the  sooner  perish,  and 
never  enjoy  life.     For  to  have  long  life  in  the  sense  of  the 
Scriptures  is  not  only  to  become  old,  but  to  have  everything 
which  belongs  to  long  life,  as,  namely,  health,  wife  and  child, 
support,  peace,  good  government,  etc.,  without  which  this  life 
can  neither  be  enjoyed  in  cheerfulness  nor  long  endure.     If,  135 
therefore,  thou  wilt  not  obey  father  and  mother  and  submit 
to  discipline,  then  obey  the  inquisitor;  if  thou  wilt  not  obey 
him,  then  submit  to  the  executioner,  i.  e.  death  [death  the  all- 
subduer,  the  teacher  of  wicked  children].     For  in  regard  to  136 
this  God  is  determined:  Either  if  you  obey  him,  rendering 


110  THE  LARGE  CATECHISM. 

love  and  service,  he  will  grant  you  exceeding  great  recompense 
with  all  good,  or  if  you  offend  him  he  will  send  upon  you 
death  and  the  torturer. 

Whence  come  so  many  criminals  that  must  daily  be  hanged,  137 
beheaded,  broken  upon  the  wheel,  but  from  disobedience  [to 
parents],  because  they  will  not  submit  to  discipline  in  good 
part?  and  the  result  is  [since  they  are  unwilling  to  hear  the 
reproof  of  parents  given  in  kindness  and  love]  that,  by  the 
punishment  of  God,  they  bring  upon  themselves  misfortune 
and  grief.  For  it  seldom  happens  that  such  wicked  people 
die  a  natural  or  timely  death. 

.19        But  the  godly  and  obedient  have  this  blessing,  that 
they  live  long  in  quietness,  and  see  their  children's  chil- 
dren (as  said  above1)  to  the  third  and  fourth  generation. 

As  experience  also  teaches  that  where  there  are  honorable,  1 38 
old  families  who  stand  well  and  have  many  children,  they  have 
their  origin  in  this  fact,  viz.  that  some  of  them  were  well 
brought  up  and  were  regardful  of  their  parents.  So  on  the 
other  hand  it  is  written  of  the  wicked  (Ps.  109  :  13) :  "  Let  his 
posterity  be  cut  off;  and  in  the  generation  following  let  their 
name  be  blotted  out."  Therefore  consider  well  how  great  a  139 
thing  in  God's  sight  obedience  is,  since  he  so  highly  esteems 
it,  is  so  highly  pleased  with  it,  and  rewards  it  so  richly, 
and  besides  is  so  rigid  in  punishing  those  who  transgress  with 
respect  to  it. 

All  this  I  say,  that  it  may  be  well  impressed  upon  the  14c 
young.  For  no  one  believes  how  necessary  this  command- 
ment is,  since  it  has  not  been  thus  esteemed  and  taught  hither- 
to under  the  papacy.  Every  one  thinks  they  are  insignificant 
and  easy  words  which  he  has  always  known,  therefore  men 
pass  this  lightly  by,  are  eagerly  intent  upon  other  matters,  and 
do  not  see  or  believe  that  God  is  so  greatly  offended  if  this  be 
disregarded,  or  that  he  esteems  it  a  work  so  well  pleasing  and 
precious  if  it  be  observed. 

In  connection  with  this  commandment  it  is  proper  to  speak  14 
further  of  all  kinds  of  obedience  to  persons  in  authority  who 
have  to  command  and  to  govern.  For  all  authority  flows  and 
is  propagated  from  the  authority  of  parents.  For  where  a 
father  is  unable  alone  to  educate  his  [rebellious  and  irritable] 
child,  he  employs  a  schoolmaster2  that  he  may  instruct  it ;  if 
he  be  too  weak,  he  obtains  the  assistance  of  his  friends  and 
neighbors ;  if  he  depart,  he  confers  and  delegates  his  authority 
and  government  to  others  who  are  appointed  for  the  purpose. 

1  See  above,  \\  39,  40,  p.  392. 

1  The  magistratum  of  M tiller's  Latin  is  probably  a  typographical  error 
PfaJY,  Hase,  Francke  have  maghtrum. 


Part  I.    THE  TEN   COMMANDMENTS.  41 J 

Likewise  fin  must  have  domestics,  man-servants  and  maid-ser-  143 
vants,  under  him  for  the  management  of  the  household,  so  that 
£,0  all  whom  we  call  masters  are  in  the  place  of  parents  and 
must  derive  their  power  and  authority  to  govern  from 
them.  Hence  also  they  are  all  called  fathers  in  the  Scriptures, 
as  those  who  in  their  government  perform  the  functions  of  the 
office  of  a  father,  and  should  have  a  paternal  heart  toward 
their  subordinates.  As  also  from  antiquity  the  Romans  and 
other  nations  called  the  masters  and  mistresses  of  the  house- 
hold patres  et  matres  familioe,  that  is  housefathers  and  house- 
mothers. So  also  they  called  their  national  rulers  and  chiefs 
patres  patriw,  that  is  fathers  of  the  country,  for  a  great  shame 
to  us  who  would  be  Christians  that  we  do  not  call  them  so, 
or,  at  least,  do  not  esteem  and  honor  them  as  such. 

"What  a  child  owes  to  father  and  mother  the  same  owe  all  143 
who  are  embraced  in  the  household.  Therefore  man-servants 
and  maid-servants  should  be  careful  not  only  to  be  obedient  to 
their  masters  and  mistresses,  but  also  tc  honor  them  as  their 
own  fathers  and  mothers,  and  to  do  everything  which  they 
know  is  expected  of  them,  not  from  compulsion  and  with  re- 
luctance, but  with  pleasure  and  joy  for  the  cause  just  mentioned, 
namely,  that  it  is  God's  command  and  is  pleasing  to  him 
above  all  other  works.  Therefore  they  ought  rather  to  pay  144 
wages  in  addition  and  be  glad  that  they  may  obtain  masters  and 
mistresses,  to  have  such  joyful  consciences  and  to  know  how 
they  may  do  truly  golden  works ;  a  matter  which  has  hitherto 
been  neglected,  and  despised,  when  instead  everybody  ran,  in  the 
devil's  name,  into  convents  or  pilgrimages  and  for  indulgences, 
with  loss  [of  time  and  money]  and  with  an  evil  conscience. 

If  indeed  this  truth  could  be  impressed  upon  the  poor  peo-  145 
pie,  a  servant-girl  would  leap  and  thank  and  praise  God,  and 
with  her  menial  work  for  which  she  receives  support  and 
wages  she  would  acquire  such  a  treasure  as  all  that  are  es- 
teemed the  greatest  saints  have  not  obtained.     Is  it  not  an  ex- 
cellent boast  to  know  and  say  this,  that  if  you  perform  your 
daily  domestic  task  it  is  better  than  all  the  ascetic  life  and 
sanctity  of  monks  ?     And  if  you  have  the  promise  in  addi-  146 
tion  that  you  shall  fare  well  and  prosper  in  all  good,  how  can 
you  be  more  blessed  or  lead  a  holier  life  in  regard  to  works  ? 
For  in  the  sight  of  God  faith  alone  can   render  holy  and  147 
serve  him,  but  the  works  are  for  the  service  of  man.     Then  14* 
you  have  all  good  protection  and  defence  in  the  Lord,  a  joyful 
conscience  and  a  gracious  God  besides,  who  will  reward  you  a 
hundredfold,  so  that  you  are  even  a  nobleman  if  you  be  only 
414    pious  and  obedient.     But  if  not,  you  have  in  the  first 
place  only  the  wrath  and  displeasure  of  God,  no  peace  of 
heart,  and  afterwards  all  manner  of  plagues  and  misfortunes. 


412  THE  LARGE  CATECHISM. 

Whoever  will  not  be  influenced  by  this  and  inclined  to  piety  149 
we  leave  to  the  hangman  and  to  death.  Therefore  let  every 
one  who  allows  himself  to  be  advised  rememtJer  that  God  is 
not  making  sport,  and  know  that  it  is  God  who  speaks  with 
you  and  demands  obedience.  If  you  obey  him  you  are  his 
dear  child,  but  if  you  despise  this  commandment,  then  take 
shame,  calamity  and  grief  for  your  reward. 

The  same  also  is  to  be  said  of  obedience  to  civil  govern-  150 
nient,  which  (as  we  have  said)  is  embraced  in  the  estate  of 
fatherhood  and  extends  farthest  of  all  relations.  For  here 
the  father  is  not  one  of  a  single  family,  but  of  as  many  people 
as  he  has  tenants,  citizens  or  subjects.  For  God  through  them, 
as  through  our  parents,  gives  to  us  support,  estate,  protection 
and  security.  Therefore  since  they  bear  such  name  and  title 
with  all  honor  as  their  highest  dignity,  it  is  our  duty  to  honor 
them  and  to  esteem  them  great  as  the  greatest  treasure  and  the 
most  precious  jewel  upon  earth. 

He,  now,  who  is  obedient  here,  is  willing  and  ready  to  serve,  151 
and  cheerfully  does  all  that  pertains  to  honor,  knows  that  he 
is  pleasing  God  and  will  receive  joy  and  happiness  for  his  re- 
ward. If  he  will  not  do  it  in  love,  but  despises  and  resists 
authority  or  rebels,  let  him  know  on  the  other  hand  also  that 
he  shall  have  no  favor  or  blessing,  and  where  he  thinks  to 
gain  a  florin  thereby,  he  will  elsewhere  lose  ten  times  as  much, 
or  become  a  victim  to  the  hangman,  perish  by  war,  pestilence 
and  famine,  or  experience  no  good  in  his  children,  and  be 
obliged  to  suffer  injury,  injustice  and  violence  at  the  hands  of 
his  servants,  neighbors  or  strangers  and  tyrants ;  so  that  what 
we  seek  and  deserve  comes  upon  us  as  our  reward. 
41  r        If  we  would  only  once  give  it  fair  consideration  that  152 

such  works  are  pleasing  to  God  and  have  so  rich  a  reward, 
we  would  be  established  in  possession  of  purely  superabundant 
good  and  would  have  what  our  heart  desires.  But  because 
the  word  and  command  of  God  are  so  lightly  esteemed,  as 
though  some  vagabond  had  spoken  it,  let  us  see  therefore 
whether  you  are  the  man  to  oppose  him.  How  difficult  it 
will  be  for  him  to  recompense  you!  Therefore  it  is  better  153 
for  you  to  live  thus  with  the  divine  favor,  peace  and  happi- 
uess  than  with  displeasure  and  misfortune.  Why,  think  you,  154 
is  the  world  now  so  full  of  unfaithfulness,  disgrace,  calamity 
and  murder,  but  that  every  one  desires  to  be  his  own  master 
and  subject  to  no  authority,  to  care  nothing  for  any  one,  and  do 
what  pleases  him  ?  Therefore  God  punishes  one  knave  by 
means  of  another,  so  that  when  you  defraud  and  despise  your 
master,  another  comes  and  deals  the  same  with  you,  yea  in 
your  household  you  must  suffer  ten  times  mure  from  wife, 
child  or  servants. 


Part  I.    THE  TEN  COMMANDMENTS.  413 

We  feel  indeed  our  misfDrtune,  we  murmur  and  complain  155 
of  unfaithfulness,  violence  and  injustice,  but  are  unwilling  to 
see  that  we  ourselves  are  knaves  who  have  truly  deserved  this 
punishment,  and  yet  are  not  thereby  reformed.     We  do  not 
really  desire  the  divine  favor  and  happiness,  therefore  it  is  but 
fair  that  we  have  misfortune  without  mercy.     There  must  156" 
somewhere  upon  earth  be  still  some  godly  people  that  God 
yet  allows  us  so  much  good  !     On  our  own  account  we  should 
have  neither  a  farthing  in  the  house  nor  a  stalk  of  straw  in 
the  field.     All  this  I  have  been  obliged  to  urge  with  so  many  157 
words,  in  hope  that  some  one  may  take  it  to  heart,  that  we 
may  be  relieved  of  the  blindness  and  misery  in  which  we  have 
lain  so  long,  and  may  truly  understand  the  Word  and  will  of 
God.  and  earnestly  accept  it.    For  therein  wre  would  learn  how 
we  could   have  joy,  happiness,  and  salvation,  both  temporal 
and  eternal,  in  abundance. 
.in        Thus  we  have  two  kinds  of  fathers  presented  in  this  158 

commandment,  fathers  in  blood  and  fathers  in  office,  or 
those  to  whom  belongs  the  care  of  the  family,  and  those  to 
whom  belongs  the  care  of  the  nation.  Besides  these  they  are 
yet  spiritual  fathers ;  not  like  those  in  the  Papacy,  who  have 
indeed  caused  themseves  be  so  designated,  but  have  not  per- 
formed the  functions  of  the  paternal  office.  For  those  only 
are  to  be  called  spiritual  fathers  who  govern  and  guide  us  by 
the  Word  of  God.  Of  this  name  St.  Paul  boasts  (1  Cor.  4  :  15), 
where  he  says :  "  In  Christ  Jesus  I  have  begotten  you  through 
the  Gospel."  Because  they  are  fathers  indeed  they  are  entitled  159 
to  honor  above  all  others.  But  they  are  regarded  of  the  least  160 
importance :  for  the  only  honor  the  wrorld  has  to  confer  upon 
them  is  to  drive  them  out  of  the  country  and  to  grudge  them 
a  piece  of  bread,  and  in  short  they  must  be  (as  says  St.  Paul, 
1  Cor.  4: 13)  "as  the  filth  of  the  world  and  the  offscouring 
of  all  things." 

Yet  there  is  need  that  this  also  be  urged  upon  the  populace,  161 
that  those  who  would  be  Christians  are  under  obligation  in  the 
sight  of  God  to  esteem  them  worthy  of  double  honor  who  min- 
ister to  their  souls,  that  they  deal  well  with  them  and  provide 
for  them.     For  that,  God  wishes  to  give  you  additional  bless- 
ing and  will  not  let  you  come  to  want.     But  in  this  every  one  162 
withholds  and  makes  objections,  and  all  are  afraid  that  they 
will  perish  from  bodily  want,  and  therefore  cannot  now  sup- 
port a  respectable  preacher,  where  formerly  they  filled  ten 
gormandizers.     In  this  we  also  deserve  that  God  deprive  us  163 
of  his  Word  and  blessing,  and  again  allow  preachers  of  lies 
to  arise  to  lead  us  to  the  devil,  and  in  addition  to  drain  our 
sweat  and  blood. 

But  those  who  keep  in  sight  God's  will  and  commandment  164 


114  TIIE  LARGE  CATECHISM. 

have  the  promise  that  everything  which  they  bestow  uj>on 
temporal  and  spiritual  fathers,  and  whatever  th"y  do  to  honor 
them,  shall  be  richly  recompensed  to  them,  so  that  they  shall 
have  not  only  bread,  clothing  and  money  for  a  year  or  two,  but 
long  life,  support  and  peace,  and  shall  be  eternally  rich  and 
blessed.  Therefore  only  do  what  is  your  duty,  and  let  God  165 
4,-  take  care  how  he  shall  support  you  and  provide  you 
with  abundance.  Since  he  has  promised  it,  and  has  never 
yet  lied,  he  will  not  be  found  lying  to  you  in  this. 

This  ought  indeed  to  encourage  us,  and  give  us  hearts  that  \6( 
would  melt  in  pleasure  and  love  toward  those  to  whom  we  owe 
this  honor,  so  that  we  would  raise  our  hands  and  joyfully 
thank  God  who  has  given  us  such  promises,  induced  by  which 
we  ought  to  run  to  the  ends  of  the  world  [to  the  remotest 
parts  of  India].  For  although  the  whole  world  should  com- 
bine, it  could  not  add  an  hour  to  our  life  or  give  us  a  single 
grain  from  the  earth.  But  God  wishes  to  give  you  all  exceed- 
ing abundantly  according  to  your  heart's  desire.  He  who 
despises  and  regards  this  is  not  worthy  ever  to  hear  a  word  of 
God.  This  is  indeed  superfluous  to  say  to  those  who  come 
under  the  instruction  of  this  commandment. 

In  addition,  it  would  not  be  amiss  to  preach  to  the  parents,  167 
and  such  as  bear  their  office,  as  to  how  they  should  deport 
themselves  toward  those  who  are  committed  to  them  for  their 
government.     For  although  this  is  not  expressed  in  the  Ten 
Commandments,  it   is   nevertheless   abundantly   enjoined    in 
many  places  in  the  Scriptures.     And  God  desires  to  have  it 
embraced  in  this  commandment  when  he  speaks  of  father  and 
mother.     For  he  does  not  wish  to  have  in  this  office  and  gov-  168 
ernment  knaves  and  tyrants ;  nor  does  he  assign  to  them  this 
honor,  viz.  power  and  authority  to  govern,  and  to  allow  them- 
selves to  be  worshipped  ;  but  they  should  consider  that  they 
are  under  obligations  of  obedience  to  God  ;  and  that  first  of 
all  they  are  earnestly  and  faithfully  to  discharge  the  duties  of 
their  office,  not  only  to  support  and  provide  for  the  bodily  ne- 
cessities of  their  children,  servants,  subjects,  etc.,  but  especially 
to  train  them  to  the  honor  and  praise  of  God.     Therefore  do  169 
not  think  that  this  is  appointed  for  thy  pleasure  and  arbitrary 
will ;  but  that  it  is  a  strict  command  and  institution  of  God, 
to  whom  also  thou  must  give  account  of  the  matter. 

But  this  is  again  a  sad  evil,  that  no  one  perceive*  or  heeds  17c 
this,  and  all  live  on  as  though  God  gave  us  children  for  our 
pleasure  or  amusement,  and  servants  that  we  should  employ 
41  o  them  like  a  cow  or  ass,  only  for  work,  or  as  though  all  we 
had  to  do  with  our  subjects  were  only  to  gratify  our  wan- 
tonness, without  any  concern  on  our  part  as  to  what  they  learn 
or  how  they  live;  and  no  one  is  willing  to  see  that  this  is  the  17 


Part  I.    THE  TEN  COMMANDMENTS.  41 1 

command  of  the  Supreme  Majesty,  who  will  most  strictly  call 
us  to  an  account  and  punish  for  it ;  noi  that  there  is  so  great 
need  to  be  so  intensely  anxious  about  ihe  young.  For  if  we  171 
wish  to  have  proper  and  excellent  persons  both  for  civil  and 
ecclesiastical  government,  we  must  spare  no  diligence,  time  or 
cost  in  teaching  and  educating  our  children,  that  they  may 
serve  God  and  the  world,  and  we  must  not  think  only  how 
we  may  amass  money  and  possessions  for  them.  For  God  can  173 
indeed  without  us  support  and  make  them  rich,  as  he  daily 
does.  But  for  this  purpose  he  has  given  us  children,  and  has 
commanded  us  to  train  and  govern  them  according  to  his  will, 
else  he  would  have  no  need  of  father  and  mother.  Let  every  174 
one  know,  therefore,  that  above  all  things  it  is  his  duty,  or  oth- 
erwise he  will  lose  the  divine  favor,  to  bring  up  his  children  in 
the  fear  and  knowledge  of  God  ;  and,  if  they  have  talents,  to 
give  them  also  opportunity  to  learn  and  study,  that  they  may 
be  able  to  avail  themselves  of  that  for  which  there  is  need  [to 
have  them  instructed  and  trained  in  a  liberal  education,  that 
men  may  be  able  to  have  their  aid  in  government  and  in  what- 
ever is  necessary]. 

If  that  were  done  God  would  also  richly  bless  us  and  give  175 
us  grace,  that  there  would  be  men  trained  by  whom  land  and 
people  would  be  reformed,  and  likewise  well-educated  citizens, 
chaste  and  domestic  wives,  who  afterwards  would  continue  to 
rear  godly  children  and  servants.     Here  think  what  deadly  176 
injury  you  are  doing  if  you  be  negligent  and  fail  to  bring  up 
your  child  to  usefulness  and  piety,  and  how  you  bring  upon 
yourself  all  sin  and  wrath,  meriting  hell  even  in  your  dealings 
with  your  own  children,  even  though  you  be  otherwise  ever  so 
pious  and  holy.    And  because  this  is  disregarded,  God  so  fear-  177 
fully  punishes  the  world  that  there  is  no  discipline,  govern- 
ment or  peace,  of  which  we  all  complain,  but  do  not  see  that  it 
is  our  fault,  for  as  we  train  them  we  have  spoiled  and  dis- 
obedient children  and  subjects.    Let  this  be  sufficient  exhorta-  178 
tion ;  for  to  amplify  this  belongs  to  another  time. 

419  The  Fifth  Commandment. 

Thou  shall  not  kill,  175 

We  have  now  completed  the  discussion  of  both  spiritual  and  18c 
temporal  government,  that  is,  divine  and  paternal  authority 
and  obedience,  But  here  we  go  forth  from  our  own  house 
to  our  neighbor's,  to  learn  how  we  should  live  with  respect  to 
one  another,  every  one  for  himself  toward  his  neighbor.  There- 
fore God  and  government  are  not  included  in  this  commands 
ment,  nor  the  power  which  they  have  to  kill.  For  God  has;S« 
delegated  his  authority  to  governments   to  punish  evil-doers 


416  THE  LARGE  CATECHISM. 

instead  of  parents,  who  aforetime  (as  we  read  in  Moses)  were 
required  to  bring  their  children  to  judgment  and  sentence 
them  to  death.  Therefore  this  prohibition  pertains  to  indi- 
viduals and  not  to  government. 

This  commandment  is  now  easy  enough,  and  is  often  treated,  18a 
because  we  hear  it  annually  in  the  Gospel  of  St.  Matthew 
(5:21  sqq),  where  Christ  himself  explains  and  sums  it  up — 
namely,  that  we  must  not  kill,  either  with  hand,  heart,  mouth, 
signs,  gestures,  help  or  counsel.  Therefore  it  is  forbidden  to 
every  one  to  be  angry,  except  those  (as  we  said)  who  are  in 
the  place  of  God,  that  is,  parents  and  government.  For  it  is 
pr<  per  for  God,  and  for  every  one  who  stands  in  his  stead,  to 
be  angry,  to  reprove  and  punish,  even  on  account  of  those  who 
transgress  this  and  the  other  commandments. 

But  the  cause  and  need  of  this  commandment  is  that  God  183 
well  knows  that  the  world  is  evil,  and  that  this  life  has  much 
unhappiness ;  therefore  he  has  placed  this  and  the  other  com- 
mandments between  the  good  and  the  wicked.  As  now  there  are 
many  temptations  against  all  the  commandments,  so  the  temp- 
tation in  respect  to  this  is  that  we  must  live  among  many  peo- 
ple who  do  us  wrong,  that  we  have  cause  to  be  hostile  to  them. 

As  when  your  neighbor  sees  that  you  have  better  posses-  184 
sions  from  property,  and  more  happiness  [a  larger  family  and 
more  fertile  fields]  from  God,  than  he,  he  is  offended,  envies 
you,  and  speaks  no  good  of  you. 

,nn  Thus  by  the  devil's  incitement  you  will  have  many 
enemies  who  cannot  bear  to  see  you  have  any  good,  either 
bodily  or  spiritual.  When  we  see  them  it  is  natural  for  our 
hearts  in  their  turn  to  rage  and  bleed  and  take  vengeance. 
Thus  there  arise  cursing  and  blows,  from  which  follow  finally 
misery  and  murder.  Therefore  God  like  a  kind  father  an-  185 
tici pates,  interposes  and  wishes  to  have  all  quarrels  settled, 
that  no  misfortune  come  of  them,  nor  one  destroy  another. 
And  in  fine  he  would  hereby  defend,  liberate  and  keep  in 
peace  every  one  against  all  the  crime  and  violence  of  every 
one  else ;  and  has,  as  it  were,  placed  this  commandment  as  a 
wall,  fortress  and  refuge  about  our  neighbor,  that  we  do  him 
no  bodily  harm  or  injury. 

Thus  this  commandment  insists  upon  it  that  no  one  offend  186 
his  neighbor  on  account  of  any  injury,  even  though  he  have 
fully  deserved  it.  For  where  murder  is  forbidden,  all  cause 
also  is  forbidden  whence  murder  may  originate.  For  many 
a  one,  although  he  does  not  kill,  yet  curses  and  makes  impre- 
cations, which  if  fulfilled  with  respect  to  any  one,  he  would 
not  live  long.  Since  this  inheres  in  every  one  by  nature,  and  187 
is  a  matter  of  ordinary  experience,  that  no  one  is  willing  to 
Buffer  at  the  hands  of  another,  God  wishes  to  remove  the 


PartI.    THE  TEN  COMMANDMENTS.  417 

root  and  source  by  which  the  heart  is  embittered  against  our 
neighbor,  and  to  accustom  us  ever  to  keep  in  view  this  com- 
mandment, always  as  in  a  mirror  to  contemplate  ourselves  in 
it,  to  regard  the  will  of  God,  and  with  hearty  confidence  and 
invocation  of  his  name  to  commend  to  him  the  wrong  which 
we  suffer ;  and  thus  let  our  enemies  rage  and  be  angry,  doing 
what  they  can.  Thus  we  may  learn  to  calm  our  wrath,  and  to 
have  a  patient,  gentle  heart,  especially  toward  those  who  give 
tis  cause  to  be  angry,  i.  e.  our  enemies. 

Therefore  the  entire  sum  of  this  commandment  is  to  be  im-  188 
pressed  upon  the  simple-minded  most  explicitly,  viz.  What  is 
the  meaning  of  not  to  kill  f  In  the  first  place,  that  we  hurt 
no  one  with  our  hand  or  deed.  Then  that  we  do  not  employ 
our  tongue  to  instigate  or  counsel  thereto.  Further,  that  we 
neither  use  nor  assent  to  any  kind  of  means  or  methods 
whereby  any  one  may  be  injured.  And  finally  that  the  heart 
be  not  ill-disposed  toward  any  one,  nor  from  anger  and  hatred 
*ni  wish  him  ill,  so  that  body  and  soul  may  be  innocent  in 
respect  to  every  one,  but  especially  in  respect  to  those  who 
wish  you  evil  or  actually  commit  such  against  you.  For  to  do 
evil  to  one  who  wishes  and  does  you  good  is  not  human,  but 
diabolical. 

Secondly,  it  is  to  be  observed  that  not  only  he  who  does  evil  189 
to  his  neighbor  is  guilty  of  violating  this  commandment,  but 
he  also  who  can  do  him  good,  anticipate,  prevent,  defend  and 
save  him,  so  that  no  bodily  evil  or  harm  happen  to  him,  and 
yet  does  it  not.  If,  therefore,  you  send  away  one  that  is  190 
naked  when  you  could  clothe  him,  you  have  caused  him  to 
freeze;  if  you  see  one  suffer  hunger  and  do  not  give  him  food, 
you  have  caused  him  to  starve.  So  also  if  you  see  any  one 
innocently  sentenced  to  death  or  in  like  distress,  and  do  not 
save  him,  although  you  know  ways  and  means  to  do  so,  you 
have  killed  him.  And  it  will  not  avail  to  make  the  pretext 
that  you  did  not  afford  any  help,  counsel  or  aid  thereto,  for 
you  have  withheld  your  love  from  him  and  deprived  him  of 
the  benefit  whereby  his  life  -would  have  been  saved. 

Therefore  God  also  properly  calls  all  those  murderers  who  19, 
do  not  afford  counsel  and  help  in  distress  and  danger  of  body 
and  life,  and  will  pass  a  most  terrible  sentence  upon  them  in 
the  last  day,  as  Christ  himself  has  announced,  as  he  shall  say 
(Matt.  25  :  42  sq.) :  "  I  was  an  hungered  and  ye  gave  me  no 
meat;  I  was  thirsty  and  ye  gave  me  no  drink  ;  I  was  a  stran- 
ger and  ye  took  me  not  in:  naked,  and  ye  clothed  me  not; 
sick  and  in  prison,  and  ye  visited  me  not."  That  is:  You 
would  have  suffered  me  and  mine  to  die  of  hunger,  thirst  and 
cold,  would  have  suffered  the  wild  beasts  to  tear  us  to  pieces 
or  left  us  to  decay  in  prison  or  perish  in  distress.  What  else  191 
53 


418  THE  LARGE  CATECHISM. 

is  that  but  to  reproach  them  as  murderers  and  bloodhounds? 
For  although  you  have  not  actually  done  all  this,  you  have 
nevertheless,  so  far  as  you  were  concerned,  suffered  him  to 
perish  in  misfortune. 

It  is  just  as  if  I  saw  some  one  struggling  in  deep  water  or 
one  fallen  in  the  fire,  and  could  extend  to  him  the  hand  to  save 
him  and  pull  him  out,  and  yet  refused  to  do  it.  Would  I  not 
d.99   aPl)ear  even  in  the  eyes  of  the  world  a  murderer  and  a 

criminal?     Therefore  it  is  God's  ultimate  purpose  that  19 
we  suffer  harm  to  befall  no  man,  but  show  to  every  one  love 
and  all  good ;  and  (as  we  have  said)  this  has  especial  reference 
to  our  enemies.     For  to  do  good  to  our  friends  is  but  a  miser-  194 
able  heathen  virtue,  as  Christ  declares  it  (Matt.  5  :  46). 

Thus  we  again  have  the  Word  of  God  whereby  he  would  en-  195 
courage  and  urge  us  to  truly  noble  and  sublime  works,  as  gentle- 
ness, patience,  and,  in  short,  love  and  kindness  to  our  enemies, 
and  would  ever  remind  us  to  reflect  upon  the  First  Command- 
ment, that  he  is  our  God,  i.  e.  that  he  will  help,  assist  and  protect 
us,  that  thus  he  may  extinguish  the  desire  of  revenge  in  us. 

This  we  ought  to  practise  and  inculcate,  and  we  would  have  196 
an  abundance  of  good  works  to  do.  But  this  would  not  be  197 
preaching  to  the  benefit  of  the  monks ;  it  would  be  greatly  to 
the  detriment  of  the  ecclesiastical  estate,  and  an  infringement 
upon  the  sanctity  of  Carthusians,  and  would  even  forbid  their 
good  works  and  clear  the  convents.  For  in  this  wise  the 
state  of  common  Christians  would  be  considered  as  high,  and 
even  higher,  and  everybody  would  see  how  they  mock  and 
delude  the  world  with  a  false,  hypocritical  appearance  of  holi- 
ness, because  they  disregard  this  commandment  like  the  others, 
and  esteem  them  unnecessary,  as  though  they  were  not  com- 
mandments, but  mere  advice ;  and  besides,  they  have  shame- 
lessly proclaimed  and  boasted  of  their  hypocritical  estate  and 
works  as  the  most  perfect  life ;  for,  in  order  that  they  might 
lead  a  pleasant,  easy  life,  without  the  cross  and  without  pa- 
tience, they  also  have  resorted  to  their  cloisters,  so  that  they 
might  not  be  obliged  to  suffer  wrong  from  any  one  or  to  do 
him  any  good. 

But  know  now  that  these  are  the  truly  holy  and  godly  198 
works,  in  which,  with  all  the  angels,  he  rejoices,  in  compar- 
ison with  which  all  human  holiness  is  but  filth  and  stench, 
and  deserves  only  wrath  and  damnation. 

423  The  Sixth  Commandment. 

Tlwu  shaM  not  commit  adultery.  199 

The  commandments  that  follow  are  easily  understood  from  200 
the  explanation  of  the  preceding;  for  they  are  all  to  the  effect 


Part  I.    THE  TEN   COMMANDMENTS.  419 

that  we  be  careful  to  avoid  doing  any  kind  of  injury  to  our 
neighbor.  But  they  are  arranged  in  very  precise  order.  In 
the  first  place,  they  treat  of  his  person.  Then  we  proceed  to 
the  person  nearest  him,  or  the  possession  nearest  his  body, 
namely  his  wife,  who  is  one  flesh  and  blood  with  him;  so  that 
we  cannot  inflict  a  higher  injury  upon  our  neighbor  in  any 
good  that  is  his.  Therefore  it  is  explicitly  forbidden  here 
to  bring  any  disgrace  upon  him  in  respect  to  his  wife.  He  201 
expressly  mentions  adultery,  because  among  the  Jews  it  wras 
a  command  and  appointment  that  every  one  must  be  married. 
Therefore  also  the  young  were  early  married,  so  that  the 
state  of  celibacy  wras  held  in  small  esteem,  neither  wTere  pub- 
lic prostitution  and  lewdness  tolerated  as  now.  Therefore 
adultery  was  the  most  common  form  of  unchastity  among 
them. 

But  because  there  is  among  us  such  a  shameful  mixture  and  202 
the  very  dregs  of  all  kinds  of  vice  and  lewdness,  this  com- 
mandment is  also  directed   against  all   manner  of  impurity, 
whatever  it  may  be  called ;  and  not  only  is  the  external  act- 
forbidden,  but  every  kind  of  cause,  incitement  and  means,  so 
that  the  heart,  the  lips  and  the  whole  body  may  be  chaste  and 
afford  no  opportunity,  help,  or  persuasion  for  impurity.     And  203 
not  only  this,  but  that  we  also  defend,  protect  and  rescue 
wherever  there  is  danger  and  need  ;  and  give  help  and  counsel, 
so  as  to  maintain  our  neighbor's  honor.     For  wherever  you  204 
allow  such  a  thing  when  you  could  prevent  it,  or  connive  at  it 
as  if  it  did  not  concern  you,  you  are  as  truly  guilty  as  the  one 
perpetrating  the  deed.     Thus  it  is  required,  in   short,  that  205 
every  one  both  live  chastely  himself  and  help  his  neighbor 
do  the  same.     Thus  God  by  this  commandment  wishes  to  sur- 
round and  protect  as  if  with  bars  every  wife  and  husband, 
that  no  one  injure,  harm  or  touch  them. 
404        But  since  this  commandment  is  directed  to  the  state  of  206 

matrimony  and  gives  occasion  to  speak  of  the  same,  you 
may  well  mark  and  understand,  first,  how  highly  God  honors 
and  extols  this  estate,  inasmuch  as  by  his  commandment  he  both 
sanctions  and  guards  it.  He  has  already  sanctioned  it  above 
in  the  Fourth  Commandment:  "Honor  thy  father  and  thy 
mother ;"  but  here  he  has  (as  we  said)  guarded  and  protected 
it.  Therefore  he  also  wishes  us  to  honor  it,  and  to  maintain  207 
and  use  it  as  a  truly  divine  and  blessed  estate ;  because  in  the 
first  place  he  has  instituted  it  above  all  others,  and  therefore 
created  man  and  woman  (as  is  evident)  not  for  lewdness,  but 
to  live  in  the  married  relation,  be  faithful,  beget  children,  and 
nourish  and  train  them  to  the  glory  of  God. 

Therefore  God  has  also  most  richly  blessed  this  estate  above  208 
e ^  oftiprq .  ami  in  addition  has  applied  and  appropriated  every 


420  THE  LARGE  CATECHISM. 

thing  in  the  world  to  it,  that  this  estate  may  indeed  be  richly 
provided  for.  Married  life  is  therefore  no  subject  for  jest  or 
idle  inquisitiveness ;  bu!  it  is  an  excellent  thing,  and  one  con- 
cerning which  the  earnestness  of  God  is  occupied.  For  it  is 
of  the  highest  importance  to  him  that  to  fight  against  wicked- 
ness and  the  devil  men  be  raised  up  who  may  serve  the  world 
and  promote  the  knowledge  of  himself,  godly  living  and  all 
virtues. 

Therefore  I  have  always  taught  that  this  estate  be  not  de-2'.$ 
spised  nor  held  in  disrepute,  as  is  done  by  the  blind  world 
and  our  false  spiritual  guides ;  but  that  it  be  regarded  accord- 
ing to  God's  Word,  by  which  it  is  adorned  and  sanctified,  so 
that  it  is  not  only  placed  on  an  equality  with  other  conditions 
in  life,  but  that  it  transcends  them  all,  whether  they  be  that  of 
emperor,  prince,  bishop  or  whatever  they  will.     For  both  ec- 
clesiastical and  civil  estates  must  humble  themselves,  and  all 
must  be  found  in  this  estate,  as  we  shall  hear.     Therefore  it  is  21c 
not  a  particular  estate,  but  at  the  same  time  the  most  common 
and  the  most  noble  which  pervades  all  Christendom,  yea  which 
even  extends  through  all  the  world. 
,«r        In  the  second  place,  you   must  know  that  it  is  not  211 

only  an  honorable  but  also  a  necessary  state,  solemnly 
commanded  by  God;  so  that,  in  general,  in  all  conditions, 
man  and  woman,  who  have  been  created  for  it,  shall  be  found 
in  this  estate ;  yet  with  some  exceptions  (although  few)  whom 
God  has  especially  exempted,  because  they  are  not  fit  for  the 
married  estate,  or  who  by  high  supernatural  gifts  can  main- 
tain chastity  without  this  estate.  For  where  nature  has  its  212 
course,  as  it  is  implanted  by  God,  it  is  not  possible  to  maintain 
chastity  without  marriage.  For  flesh  and  blood  remain  flesh 
and  blood,  and  the  natural  inclination  and  excitement  have 
their  course  without  let  or  hindrance,  as  the  observation  and 
experience  of  all  testify.  That,  therefore,  it  may  be  the  more 
easy  in  some  degree  to  avoid  unchastity,  God  has  commanded 
the  estate  of  matrimony,  that  every  one  may  have  his  proper 
portion,  and  be  satisfied  therewith ;  although  God's  grace  is 
yet  necessary  that  the  heart  also  may  be  pure. 

From  this  you  see  how  the  popish  crew,  priests,  monks  and  2 1 3 
nuns,  resist  God's  order  and  commandment,  inasmuch  as  they 
despise  and  forbid  matrimony,  and  presume  and  vow  to  main- 
tain perpetual  chastity,  and  besides  deceive  the  simple-minded 
with  lying  words  and  appearances.  For  no  one  has  so  little  214 
love  and  inclination  to  chastity  as  just  those  who  because  of 
great  sanctity  avoid  marriage,  and  either  indulge  in  open  and 
shameless  prostitution  or  secretly  do  even  worse,  viz.  that 
which  is  too  bad  to  mention,  as  has,  alas !  been  learned  too 
fully.     And  in  short,  even  though  they  abstain  from  the  act,  215 


Part  I.    THE  TEN   COMMANDMENTS.  421 

their  hearts  are  so  full  of  impure  thoughts  aud  evil  desires 
that  there  is  a  continual  burning  and  secret  suffering  which 
can  be  avoided  in  the  married  life.  Therefore  are  all  vows  216 
of  chastity  out  of  the  married  state  condemned  by  this  com- 
mandment; and  free  permission  is  granted,  yea  even  the  com- 
mand is  given,  to  all  poor  constrained  consciences  which  have 
been  deceived  by  their  monastic  vows,  to  abandon  the  condi- 
tion of  unchastity  and  enter  the  married  life,  considering 
that  even  if  the  monastic  life  had  divine  sanction,  it  were 
nevertheless  out  of  their  power  to  maintain  chastity,  and  if 
they  remain  in  that  condition  they  must  only  sin  more  and 
more  against  this  commandment. 
» no        I  speak  of  this  now  in  order  that  the  young  may  be  so  217 

instructed  as  to  be  induced  to  marry,  and  to  know  that  it 
is  a  blessed  estate  and  well  pleasing  to  God.  For  in  this  way 
it  might  in  the  course  of  time  again  receive  its  proper  honor, 
and  we  should  have  less  of  the  pernicious,  horrible,  disorderly 
life  which  now  runs  riot  in  open  prostitution  and  other  shame- 
ful vices  which  are  the  result  of  the  disregard  of  married  life. 
Therefore  it  is  the  duty  of  both  parents  and  government  to  see  218 
to  our  youth,  that  they  be  brought  up  to  discipline  and  re- 
spectability, and  when  they  have  come  to  years  of  maturity  to 
have  them  married  honorably  and  in  the  fear  of  God ;  and  he 
will  not  fail  to  add  his  blessing  and  grace,  that  men  may  have 
joy  and  happiness  from  the  same. 

From  all  this  it  can  now  be  concluded  that  this  command- 219 
ment  not  only  demands  that  every  one  live  chastely  in  thought, 
word  and  deed  in  his  condition,  that  is,  especially  in  the  estate 
of  matrimony,  but  also  that  every  one  love  and  esteem  his 
wife  or  her  husband  as  a  gift  of  God.  For  where  marital 
chastity  is  to  be  maintained,  man  and  wife  must  by  all  means 
live  together  in  love  and  harmony,  that  one  may  cherish  the 
other  from  the  heart  and  with  entire  fidelity.  For  that  is  one 
of  the  principal  points  which  enkindle  the  love  and  desire  of 
purity ;  so  that  where  this  is  found,  chastity  will  follow  as  a 
matter  of  course  without  any  command.  Therefore  also  St.  22c 
Paul  so  diligently  exhorts  husband  and  wife  to  love  and  honor 
one  another.  Here  you  have  again  a  precious,  yea  many  and  221 
great  good  works,  of  which  you  can  joyfully  boast,  against  all 
ecclesiastical  estates,  chosen  without  God's  Word  and  com- 
mandment. 

The  Seventh  Commandment. 

Thou  shalt  not  steal.  222 

After  our  person  and  wife  or  husband,  temporal  property  is  223 
the  nearest  good.     That  also  God  wishes  to  have  secure,  and 


422  THE  LAKGE  CATECHISM. 

Las  commanded  that  no  one  shall  damage  or  injure  his  nt*/h- 
bor  in  his  possessions.  For  to  steal  is  nothing  else  than  to  get  224 
another's  property  wrongfully  into  our  possession.  This'om- 
prehends  all  kinds  of  advantage  in  all  kinds  of  trade  to  the 
disadvantage  of  our  neighbor.  This  is  indeed  such  a  widespread 
and  common  crime,  but  so  little  regarded  and  observed,  that  it 
40-,  exceeds  all  measure,  so  that  if  all  thieves — who  neverthe- 
less do  not  wish  to  be  considered  such — were  to  be  hanged 
to  the  gallows,  the  world  would  soon  be  desolate  and  Would 
be  without  both  executioners  and  gallows.  For  as  we  have 
just  said  to  steal  is  not  only  to  rob  our  neighbors'  cofi'er .  a.id 
pockets,  but  to  be  too  far-reaching  in  the  market,  in  ail  -to.es 
and  shops,  wine-  and  beer-cellars,  workshops,  and  in  short 
whenever  we  trade  or  take  or  give  money,  goods  or  work. 

As,  for  instance,  to  explain  this  somewhat  roughly  for  the 225 
common  mass  of  people,  so  that  it  may  be  sejn  how  godly 
we  are :  When  a  man-servant  or  maid-servant  (iocs  not  serve 
faithfully,  and  does  damage,-or  at  least  allows  it  to  occur  when 
it  could  be  prevented,  or  otherwise  from  indolence,  idleness 
or  malice  neglects  the  goods  entrusted  to  him,  to  the  ^pite  and 
vexation  of  master  and  mistress.  And  when  this  is  done  pur- 
posely (for  I  do  not  speak  of  unavoidable  casualties),  you  can 
dispose  of  thirty,  forty  dollars  a  year,  which  if  another  had 
taken  secretly  he  would  be  hung  by  the  rope.  But  you  even 
bid  defiance  and  make  your  boast  of  it,  and  no  one  dare  call 
you  a  thief! 

The  same  I  say  of  mechanics,  workmen  and  day-laborers,  22^ 
who  all  follow  their  own  will,  and  know  not  in  how  many 
ways  to  take  advantage  of  people,  and  yet  are  careless  and  un- 
faithful in  their  work.  All  these  are  far  worse  than  secret 
thieves,  against  whom  we  can  guard  with  lock  and  bolt,  or 
who,  if  apprehended,  are  treated  in  such  a  manner  that  they 
will  not  do  the  same  again.  But  against  these  no  one  can 
guard.  No  one  dare  even  look  awry  at  them  or  accuse  them 
of  theft,  so  that  one  would  ten  times  rather  lose  from  his 
purse.  For  here  are  my  neighbors,  good  friends,  my  own 
servants,  to  whom  I  look  for  fidelity,  who  defraud  me  first  of 
all. 

Likewise  also  in  the  market  and  in  common  trade  this  2?~, 
course  prevails  to  the  greatest  extent,  where  one  openly  de- 
frauds another  with  defective  goods,  false  measures,  weights, 
coins,  and  by  taking  advantage  by  expert  arts  and  uncommon 
transactions  cr  dexterous  inventions,  in  short  by  getting  the 
400  best  of  the  bargain  and  wantonly  oppressing  and  distress- 
ing him.  And  who  indeed  can  even  recount  or  imagine 
it  all  ?  This  is  in  short  the  most  general  trade  and  the  largest  21% 
guild  ou  earth,  and  if  we  regard  the  world  through  all  condi- 


PajrtI.   the  ten  commandments.  423 

tions  of  life  it  appears  to  be  only  a  vast,  wide  stall,  full  of 
great  thieves. 

Therefore  they  also  are  called  judicial  robbers,  despoilers  of  229 
land  and  commerce,  not  pickpockets  and  sneak-thieves  who 
steal   the  ready  cash,  but  who  sit  upon   the  bench   and  are 
stvled  great  noblemen,  and  honorable,  pious  citizens,  and  yet 
rob  and  steal  upon  a  good  pretext. 

Yes,  here  we  might  be  silent  about  the  insignificant  indi-23 
vidual  thieves  if  we  would  attack  the  great,  powerful  arch- 
thieves  that  are  in  the  company  of  lords  and  princes,  who  daily 
plunder  not  only  a  city  or  two,  but  all  Germany.  Yea  what 
would  become  of  the  head  and  supreme  protector  of  all  thieves, 
the  holy  chair  at  Rome,  with  all  its  retinue,  which  has  appro- 
priated the  wealth  of  all  the  world,  and  has  it  in  possession  to 
this  day? 

This  is,  in  short,  the  course  of  the  world  :  that  whoever  can  231 
steal  and  rob  openly  goes  in  freedom  and  security  unmolested 
by  any  one,  and  is  yet  to  be  honored.  But  the  small,  secret 
thieves  who  have  once  reached  too  far  must  bear  the  shame  and 
punishment  to  keep  the  former  in  positions  of  honor  and  piety. 
But  let  them  know  that  in  the  sight  of  God  they  are  the 
greatest  thieves,  who  also  will  punish  them  as  they  deserve  and 
are  worthy. 

Because  this  commandment  is  so  far-reaching  and  compre-232 
hensive,  as  just  indicated,  it  is  necessary  to  present  the  same 
with  emphasis  to  the  common  people,  to  let  them  know  that 
these  things  cannot  be  done  with  impunity,  but  always  to  keep 
before  their  eyes  the  wrath  of  God,  and  inculcate  the  same. 
For  this  we  have  to  preach  not  to  Christians,  but  chiefly  to 
knaves  and  scoundrels,  to  whom  it  would  be  more  fitting 
for  judges,  jailers,  and  executioners  to  preach.  Therefore  233 
let  every  one  know  that  it  is  his  duty,  at  the  risk  of  God's 
displeasure,  not  only  to  do  no  injury  to  his  neighbor,  nor  to  de- 
prive him  of  gain,  nor  to  perpetrate  any  act  of  unfaithfulness 
40Q  or  malice  in  any  bargain  or  transaction  of  trade,  but 
faithfully  to  preserve  his  property  for  him,  to  secure  and 
promote  his  advantage;  and  this  especially  applies  to  every 
one  who  takes  money,  wages  and  support  for  such  service. 

He  now  who  wantonly  despises  this  may  indeed  go  his  way  234 
and  escape  the  hangman,  but  he  shall  not  escape  the  wrath  and 
punishment  of  God ;  and  when  he  has  long  practised  his  defi- 
ance and  arrogance,  he  shall  yet  remain  a  tramp  and  beggar, 
and  in  addition  have  all  plagues  and  misfortune.  Now,  when  235 
you  ought  to  preserve  the  property  of  your  master  and  mistress, 
for  which  service  you  have  your  support,  you  go  your  own 
way,  take  your  wages  like  a  thief,  expect  to  be  honored  as  a 
nobleman,  of  whom  there  are  are  many  that  are  insolent  to- 


424  THE   LARGE  CATECHISM. 

wards  their  masters  and   mistresses,  and  are  unwilling  to  do 
them  a  favor  or  service  by  which  to  protect  them  from  loss. 

But  beware,  and  consider  what  you   will   gain,  that  when  236 
you  have  your  own  household  (to  which  God  will  help  with  all 
misfortunes)  it  will  be  recompensed  to  you,  and  you  will  find 
that  where  you  have  done  injury  or  defrauded  to  the  value  of 
one  mite,  you  will  have  to  pay  thirty  again. 

Such  shall  be  the  lot  of  mechanics  and  laborers  of  whom  237 
we  hear  and  from  whom  we  are  obliged  to  suffer  such  intoler- 
able maliciousness,  as  though  they  were  noblemen  in  another's 
possessions,  and  every  one  were  obliged  to  give  them  what 
they  demand.     Only  let  them  continue  practising  their  exac-  238 
tions  as  long  as  they  can ;  but  God  will  not  forget  his  com- 
mandment ;  and  he  will  reward  them  according  as  they  have 
served,  and   will  hang  them,  not  upon  a  green  gallows,  but 
upon  a  dry  one ;  so  that  in  all  their  life  they  shall  neither 
prosper  nor  accumulate  anything.     And  indeed  if  there  were  239 
a  well-ordered  government  in  the  land  such  wantonness  might 
be  checked  and  prevented,  as  was  the  case  in  ancient  times 
among  the  Romans,  when  such  characters  were  suddenly  visited 
in  a  way  that  others  took  warning, 
-on        No  more  shall  others  prosper  who  change  the  open,  240 

free  market  into  a  carrion-pit  of  extortion  and  a  den  of 
robbery,  where  the  poor  are  daily  oppressed,  and  who  cause 
new  impositions  and  famine,  every  one  using  the  market  ac- 
cording to  his  caprice  in  proud  defiance,  as  though  it  were  his 
right  and  privilege  to  sell  his  property  for  as  high  a  price  as 
he  please,  and  no  one  had  a  right  to  say  a  word  about  it. 
These  we  will  indeed  allow  to  pass,  and  let  them  practise  their  241 
exactions,  extortions  and  avarice,  but  we  will  trust  in  God,  who 
nevertheless  will  so  arrange  it  that  when  you  have  completed  242 
your  extortion  he  will  pronounce  his  curse,  and  your  grain  in 
the  storehouse,  your  beer  in  the  cellar,  your  cattle  in  the  stalls 
shall  all  perish,  and  verily  where  you  have  defrauded  any  one 
to  the  amount  of  a  florin,  your  entire  pile  shall  be  consumed 
with  rust,  so  that  you  shall  in  no  wise  enjoy  it. 

And  indeed  we  see  this  being  fulfilled  daily  before  our  eyes,  243 
that  no  stolen  or  dishonestly  acquired  possession  brings  pros- 
perity. How  many  there  are  who  rake  and  scrape  day  and 
night,  and  yet  grow  not  a  farthing  richer  !  And  men,  though 
they  gather  much,  are  subject  to  so  many  plagues  and  mis- 
fortunes that  they  cannot  enjoy  it  or  transmit  it  to  their  chil- 
dren. But  because  no  one  takes  notice  of  it,  and  we  go  on  as  244 
though  it  did  not  concern  us,  God  must  visit  us  in  a  different 
manner  and  teach  us  the  mode  of  his  government,  so  that  he 
imposes  one  taxation  after  another,  or  billets  a  troop  of  soldiers 
upon  us,  who  in  one  hour  empty  our  coffers  and  purses,  and  do 


Part  I.     THE  TEN   COMMANDMENTS.  425 

not  desist  as  long  as  we  have  a  farthing  left ;  and  in  addition, 
by  way  of  thanks,  burn  and  devastate  house  and  home,  and  out- 
rage and  kill  wife  and  children. 

And,  in  short,  if  you  steal  much,  depend  upon  it  that  twice  245 
as  much  will  be  stolen  from  you ;  and  he  who  with  violence 
and  wrong  robs  and  acquires  will  find  one  who  shall  deal  after 
401  the  same  fashion  with  him.  For  God  is  master  of  this 
art,  that  since  every  one  robs  and  steals  of  another,  he 
punishes  one  thief  by  means  of  another.  Where  else  should 
we  find  enough  gallows  and  ropes? 

Whoever  is  willing  to  be  instructed  can  be  sure  that  this  is  246 
the  commandment  of  God,  and  that  it  must  not  be  treated  as 
a  jest.  For  although  you  despise  us,  defraud,  steal  and  rob, 
we  will  indeed  submit,  suffer  and  endure  your  haughtiness,  and 
according  to  the  Lord's  Prayer  forgive  and  show  pity ;  for  we 
know  that  the  godly  shall  have  enough,  and  you  injure  your- 
self more  than  another. 

But  of  this  beware:  When  the  poor  man  comes  to  you  (of 247 
whom  there  are  so  many  now)  who  must  buy  with  the  penny 
of  his  daily  wages,  and  live  upon  it,  and  you  are  harsh  to  him, 
as  though  every  one  lived  by  your  favor,  and  you  extort  and  ex- 
act to  the  utmost  amount,  and  besides  with  pride  and  haughti- 
ness turn  him  off  whom  you  ought  to  help  with  a  gift,  he  will 
go  away  wretched  and  sorrowful ;  and  because  he  can  complain 
to  no  one  he  will  cry  and  call  to  heaven, — then  beware  (I  say 
again)  as  of  the  devil  himself.  For  such  groaning  and  call- 
ing will  be  no  jest,  but  will  have  a  weight  and  emphasis  that 
will  prove  too  heavy  for  you  and  all  the  world.  For  it  will 
reach  Him  who  takes  care  of  the  poor  sorrowful  hearts,  and  will 
not  allow  this  injury  done  them  to  escape  his  vengeance.  But 
if  you  despise  that  cry  and  defy  Him  who  hears  it,  then  remem- 
ber whom  you  have  brought  upon  you.  If  you  are  successful 
and  prosperous  you  may,  before  all  the  world,  call  God  and 
me  a  liar. 

Now  we  have  exhorted,  warned  and  protested  enough ;  he  248 
who  will  not  heed  or  believe  it  may  go  on  until  he  learn  this 
by  experience.  Yet  it  is  important  to  impress  this  upon  the 
young,  that  they  may  be  careful  not  to  follow  the  old  lawless 
crowd,  but  keep  their  eyes  fixed  upon  God's  commandment, 
lest  his  wrath  and  punishment  come  upon  them.  Nothing  249 
further  belongs  to  us,  except  to  instruct  and  reprove  with 
God's  Word ;  but  to  check  such  open  wantonness  there  is  need 
*  09  °f  government  and  princes  who  have  eyes  and  voice,  by 
which  to  establish  and  maintain  order  in  all  manner  of 
trade  and  commerce,  so  that  the  poor  be  not  burdened  and  op- 
pressed or  burden  themselves  with  others'  sins. 

Let  this  suffice  concerning  the  explanation  of  what  is  steal-  25* 
54 


426  THE   LARGE  CATECHISM. 

ing,  that  it  he  not  taken  too  narrowly,  but  extend  as  far  as  we 
have  to  do  with  our  neighbors.  And  briefly,  in  a  summary, 
like  the  former  commandments,  it  is  herewith  forbidden  in  the 
first  place  to  do  our  neighbor  any  injury  or  wrong  (of  what- 
ever sort  supposable  in  curtailing  his  possessions  and  property, 
or  preventing  or  hindering  his  enjoyment  of  them),  or  even  to 
consent  or  allow  such  a  thing,  but  to  interpose  and  prevent  it. 
And,  on  the  other  hand,  it  is  commanded  that  we  improve  his  251 
possessions  and  promote  all  his  interests;  and,  in  case  he  suf- 
fer want,  that  we  help,  communicate  and  lend  both  to  friends 
and  foes. 

Whoever  now  seeks  and  desires  good  works  will  find  here  252 
in  abundance  such  as  are  heartily  acceptable  and  pleasing  to 
God,  and  in  addition  are  favored  and  crowned  with  most  excel- 
lent blessings,  that  we  can  be  sure  of  a  rich  compensation  for 
all  that  we  do  for  our  neighbor's  good  and  from  true  friend- 
ship ;  as  King  Solomon  also  teaches  (Prov.  19:17):  "  He  that 
hath  pity  upon  the  poor  lendeth  unto  the  Lord ;  and  that 
which  he  hath  given  will  he  pay  him  again."  Here  then  thou  253 
hast  a  rich  Lord  who  is  certainly  sufficient  for  thee,  and  who 
will  not  suffer  thee  to  want  or  to  come  short  in  anything ;  thus 
thou  canst  with  a  joyful  conscience  enjoy  a  hundred  times  more 
than  thou  couldst  acquire  by  extortion  in  unfaithfulness  and 
wrong.  But  whoever  does  not  desire  the  blessing  will  find 
wrath  and  misfortune  enough. 

The  Eighth  Commandment. 

Thou  shall  not  bear  false  witness.  254 

Besides  body,  wife  or  husband,  and  temporal  possessions,  255 
we  have  yet  another  treasure,  namely,  personal  honor  and  good 
-00    report,  with  which  we  cannot  dispense.     For  it  is  intoler- 
able to  live  among  men  in  open  shame  and  general  con- 
tempt. Therefore  God  wishes  the  reputation,  character  and  honor  256 
of  our  neighbor  to  be  assailed  or  diminished  as  little  as  his 
money  and  possessions,  that  every  one  may  stand  in  his  integ- 
rity before  wife,  child,  servants  and  neighbors.     And  in  the  257 
first  place  we  take  the  most  manifest  meaning  of  this  command- 
ment according  to  the  words  (Thou  shalt  not  bear  false  witness), 
as  pertaining  to  courts  of  justice,  where  a  poor  innocent  man  is 
accused  and  oppressed  by  false  witnesses  in  order  to  be  pun- 
ished in  his  body,  property  or  honor. 

This  appears  indeed  little  to  concern  us  now,  but  with  the  ?.$$ 
Jews  it  was  a  common  and  ordinary  matter.     For  the  people 
were  organized  under  an  excellent  and  regular  government ; 
and  where  such  a  government  is,  it  is  not  administered  with- 
out cases  of  this  sin.     The  cause  of  it  is,  that  where  judges, 


Part  I.    THE   TEX   COMMANDMENTS.  427 

magistrates,  princes  or* others  in  authority  sit  in  judgment,  it 
cannot  in  the  course  of  the  world  be  otherwise  but  that  men 
will  be  unwilling  to  give  offence,  will  Matter  and  speak  with 
regard  to  favor,  money,  hope  or  friendship;  and  in  conse- 
quence a  poor  man  and  his  cause  must  be  oppressed  and  be 
subject  to  wrong  and  punishment.  And  it  is  a  common  calam- 
ity in  the  world  that  those  who  sit  in  judgment  are  seldom 
godly  men. 

For  a  judge  ought  necessarily  to  be  above  all  things  a  god-  25 
lv  man,  and  not  only  godly,  but  also  wise,  modest,  yea,  a 
brave  and  fearless  man.  So  also  ought  a  witness  to  be  fear- 
less, but  especially  a  godly  man.  For  he  w7ho  would  judge 
all  matters  rightly  and  decide  them  by  his  verdict  will  often 
offend  good  friends,  relatives,  neighbors  and  the  rich  and  pow- 
erful who  can  greatly  serve  or  injure  him.  Therefore  he  must 
be  quite  blind,  closing  eyes  and  ears,  neither  seeing  nor  hear- 
ing, but  going  straight  forward  in  everything  that  comes  be- 
fore him,  and  deciding  accordingly. 

Therefore  this  commandment  is  given  first  of  all  that  every  260 
one  shall  help  his  neighbor  to  secure  his  rights,  and  not  allow 
4^»  them  to  be  hindered  or  violence  to  be  done  them,  but  to 
strictly  maintain  and  promote  them  as  God  may  grant, 
whether  he  be  judge  or  witness,  and  let  it  affect  what  it  will. 
And  especially  is  a  goal  set  up  here  for  our  jurists  that  they  261 
use  all  diligence  in  dealing  truly  and  uprightly  with  every 
case,  allowing  right  to  be  right,  and  neither  perverting  nor 
glossing  it  over  or  keeping  silent  concerning  it,  irrespective  of 
money,  possession,  honor  or  power.  This  is  one  part  and  the 
most  immediate  sense  of  this  commandment  respecting  all  that 
takes  place  in  court. 

Afterwards,  however,  it  extends  much  further,  if  we  apply  it  262 
to  spiritual  jurisdiction  or  administration ;  here  it  is  a  fact  that 
every  one  bears  false  witness  against  his  neighbor.  For  wher- 
ever there  are  godly  preachers  and  Christians,  they  must  bear 
the  judgment  of  the  world,  and  be  called  heretics,  apostates, 
yea  seditious  and  desperately  wicked  miscreants.  And  besides 
the  Word  of  God  must  be  subjected  to  the  most  shameful  and 
virulent  persecutions,  blasphemies,  contradictions,  perversions 
and  false  explanations  and  applications.  But  that  wre  wrill  let 
pass ;  for  it  is  the  way  of  the  blind  world  that  she  condemns 
and  persecutes  the  truth  and  the  children  of  God,  and  yet  es- 
teems it  no  sin. 

In  the  third  place,  what  concerns  us  all,  this  commandment  :6': 
forbids  all  sins  of  the  tongue  whereby  we  can  injure  or  molest 
our  neighbor.     For  to  bear  false  witness  is  nothing  else  but  a 
work  of  the  tongue.     Whatever  therefore  is  done  with   the 
tongue    against  a   fellow-man    is    hereby  forbidden   by  God; 


428  THE  LABliE  CATECHISM. 

whether  it  be  false  preachers  with  their  doctrine  and  blas- 
phemy, false  judges  and  witnesses  with  their  unjust  verdicts,  or 
outside  of  court  by  lying  and  evil-speaking.  Here  belongs  264 
particularly  the  detestable  vice  of  gossip  and  slander,  with 
which  the  devil  instigates  us,  and  of  which  there  is  much  to 
be  said.  For  k  is  a  common  evil  plague  that  every  one  pre- 
fers hearing  evil  to  hearing  good  of  his  neighbor;  and  al- 
though we  ourselves  are  ever  so  bad,  we  cannot  suffer  that  any 
one  should  say  anything  bad  about  us,  but  every  one  would 
much  rather  that  all  the  world  should  speak  of  him  in  terms  of 
gold  ;  and  yet  we  cannot  bear  that  only  the  best  be  said  of  others. 
-ocr        Therefore,  to  avoid  this  vice  we  should  consider  that  265 

no  one  is  allowed  publicly  to  judge  and  reprove  his  neigh- 
bor, although  he  may  see  him  sin,  unless  he  have  a  command 
to  judge  and  to  reprove.  For  there  is  a  great  difference  be- 266 
tween  these  two  things,  viz.  judging  sin  and  knowing  it. 
You  may  indeed  know  it,  but  you  are  not  to  judge  it.  I  can 
indeed  see  and  hear  that  my  neighbor  sins,  but  I  have  no  com- 
mand to  report  it  to  others.  If  therefore  I  rush  on,  judging 
and  passing  sentence,  I  fall  into  a  sin  which  is  greater  than 
his.  But  if  you  know  it,  change  your  ears  into  a  grave  and 
cover  it,  until  you  are  appointed  as  judge  and  to  punish  by 
virtue  of  your  office. 

Those  are  called  slanderers  who  are  not  content  with  know-  26; 
ing  a  thing,  but  proceed  to  exercise  judgment,  and  when  they 
know  a  slight  offence  of  another,  carry  it  into  every  corner, 
and  are  gratified  that  they  can  stir  up  another's  baseness,  as 
swine  roll  themselves  in  the  dirt  and  root  in  it  with  the  snout. 
It  is  nothing  else  than  meddling  with  the  office  and  judgment  26; 
of  God,  and  pronouncing  sentence  and  punishment  with  the 
most  severe  verdict.  For  no  judge  can  punish  to  a  higher  de- 
jree  nor  go  further  than  to  say :  "  He  is  a  thief,  a  murderer, 
a  traitor,"  etc.  Therefore,  whoever  presumes  to  say  the  same 
of  his  neighbor  goes  just  as  far  as  the  emperor  and  all  govern- 
ments. For  although  you  do  not  wield  the  sword,  you  employ 
your  poisonous  tongue  to  the  shame  and  hurt  of  your  neighbor. 

God  therefore  forbids  that  any  one  speak  evil  of  another  269 
although  he  be  guilty,  and  the  former  know  it  right  well ; 
much  less  if  he  do  not  know  it,  and  have  it  only  from  hear- 
say. But  you  answer :  Shall  I  not  say  it  if  it  be  the  truth  ?  27c 
Answer:  Why  do  you  not  make  accusation  to  a  regular  judge? 
Yes.  But  I  cannot  prove  it  publicly,  and  thus  I  might  be 
silenced  and  turned  away  in  a  harsh  manner  [incur  the  pen- 
alty of  a  false  accusation].     Ah !    here's   the   rub.1     If  you 

1  Lit. :  "Ah,  indeed  do  you  smell  the  roast?"     Latin  quotes  from  Ter 
rence,  Andria:  JTinz  Wee  lacrynujE. 


Part!    THE  TEN  COMMANDMENTS.  42^ 

do  not  venture  to  stand  before  the  proper  authorities  with 
*on  your  charges,  then  hold  your  tongue.  But  if  you  know 
it,  know  it  for  yourself  and  not  for  another.  For  if  you 
repeat  it,  although  it  be  true,  you  will  appear  as  a  liar,  because 
you  cannot  prove  it,  and  you  are  besides  acting  wickedly.  For 
we  ought  never  to  deprive  any  one  of  his  honor  or  good  name 
unless  he  be  publicly  condemned. 

Everything,  therefore,  which  cannot  be  properly  proved  is  271 
false  witness. 

Therefore  what  is  not  made  public  by  sufficient  proof  no  272 
one  shall  make  public  or  declare  for  truth :  and  in  short, 
whatever  is  secret  should  be  kept  secret  or  secretly  reproved, 
as  we  shall  hear.  Therefore,  if  you  encounter  an  evil  tongue  273 
which  betrays  and  slanders  another,  contradict  such  a  one  to 
his  face,  that  he  may  blush ;  thus  many  a  one  will  keep  silence 
who  else  would  bring  some  poor  man  into  bad  repute,  from 
which  he  would  not  easily  extricate  himself.  For  honor  and 
a  good  name  are  easily  tarnished,  but  not  easily  restored. 

Thus  you  see,  in  short,  it  is  forbidden  to  speak  any  evil  of  274 
our  neighbor,  and  yet  the  civil  government,  preachers,  father 
and  mother  are  excepted,  that  this  commandment  may  be  so 
understood  that  evil  be  not  unreproved.  Just  therefore  as, 
according  to  the  Fifth  Commandment,  no  one  is  to  be  injured 
in  body,  and  yet  the  executioner  is  excepted,  who,  by  virtue 
of  his  office,  does  his  neighbor  no  good,  but  only  evil  and  harm, 
and  nevertheless  does  not  sin  against  God's  commandment,  be- 
cause God  has,  on  his  own  account  instituted  that  office;  for 
he  has  reserved  punishment  for  his  own  good  pleasure,  as  he 
has  threatened  in  the  First  Commandment, — just  so  also,  al- 
though no  one  has  a  right  in  his  own  person  to  judge  and  con- 
demn another,  yet  if  they  to  whose  office  it  belongs  refuse  to 
do  it,  they  sin  as  well  as  he  who  should  do  so  without  such 
office.  For  here  necessity  requires  one  to  speak  of  the  evil,  to  275 
make  accusation,  to  investigate  and  testify ;  and  it  is  not  differ- 
nt  from  the  case  of  a  physician  who  is  sometimes  compelled 
o  handle  and  examine  a  patient  in  parts  otherwise  not  to  be 
examined.  Just  so  governments,  father  and  mother,  brothers 
407  and  sisters,  and  other  good  friends,  are  under  obligation 
to  each  other  to  reprove  evil  wherever  it  is  needful  and 
profitable. 

But  the  true  way  in  this  matter  would  be  to  observe  the  276 
order  according  to  the  Gospel  (St.  Matt.  18  :  15),  where  Christ 
says:  "If  thy  brother  shall  trespass  against  thee, go  and  tell  him 
his  fault  between  thee  and  him  alone"  Here  you  have  a  pre- 
cious and  excellent  doctrine  whereby  to  govern  well  the  tongue, 
which  is  to  be  carefully  observed  against  this  abuse.  Let  this, 
then,  be  your  rule,  that  you  do  not  too  readily  speak  evil  of 


430  THE   LARGE  CATECHISM. 

vour  neighbor  to  others;  but  admonish  him  privately  that  lie 
mav  amend.  Likewise,  also,  if  some  one  report  to  you  what 
this  or  that  one  lias  done,  teach  him  also,  it'  he:  have  seen  it 
himself,  to  go  and  admonish  him;  but  if  not,  let  him  keep 
silent. 

The  same  you  can  learn  also  from  the  daily  government  of  277 
the  household.  For  when  the  master  of  the  house  sees  that 
the  servant  does  not  do  what  he  ought,  he  himself  takes  him 
to  account.  But  if  he  were  so  foolish  as  to  let  the  ser\*int  sit 
at  home,  and  went  on  the  streets  to  complain  of  him  to  his 
neighbors,  he  would  no  doubt  be  told:  "  You  fool !  what  does 
that  concern  us?  go  and  tell  him  himself."  See,  that  would  be  278 
acting  quite  brotherly,  so  that  the  evil  would  be  stayed,  and 
your  neighbor's  honor  would  be  maintained.  As  Christ  also 
says  in  the  same  place :  "If  he  hear  thee,  thou  hast  gained  thy 
brother."  Then  you  have  done  a  good  work ;  for  do  you 
think  it  is  a  little  matter  to  gain  a  brother?  Let  all  monks 
and  holy  orders  step  forth,  with  all  their  works  melted  to- 
gether into  one  mass,  and  see  if  they  can  boast  that  they  have 
" gained  a  brother." 

Further,  Christ  teaches:  "But  if  he  will  not  hear  thee,  then  279 
take  wit/i  thee  one  or  two  more,  that  in  the  mouth  of  two  or  three 
witnesses  every  word  may  be  established."     So  he  whom  it  con- 
400   cerns  is  always  to  be  treated  with  personally,  and  not  to 

be  spoken  of  without  his  knowledge.     But  if  that  do  28c 
not  avail,  then  bring  it  before  the  public,  whether  before  the 
civil   or   the  ecclesiastical    tribunal.      For  then    you  do  not 
stand  alone,  but  you  have  those  witnesses  with  you  by  whom 
you  can  convict  the  guilty  one,  relying  on  whom  the  judge  can 
pronounce  sentence  of  punishment.    This  is  the  right  and  reg- 
ular course  for  checking  and  reforming  a  wicked  person.     But  281 
if  we  only  gossip  about  another  in  all  corners,  and  stir  up  his 
>aseness,  no  one  will  be  reformed,  and  afterwards  when  we 
are  to  stand  up  and  bear  witness   we  deny  having  said  so. 
Therefore  it  would  be  well  for  such  tongues  that  their  delight  282 
in  thus  talking  were  severely  punished,  so  that  others  would 
profit  by  the  example.     If  you  were  acting  for  your  neighbor's  283 
reformation  or  from  love  of  the  truth,  you  would  not  act  in 
an  underhanded  way  and  shun  the  day  and  the  light. 

All  this  refers  to  secret  sins.  But  where  the  sin  is  public,  284 
so  that  the  judge  and  everybody  know  it,  you  can,  without 
any  sin,  avoid  him  and  let  him  go,  because  he  has  brought 
himself  to  shame,  and  also  you  may  publicly  testify  against  him. 
For  when  a  matter  is  public  in  the  light  of  day,  there  can  be 
no  slander  or  false  judgment  or  witness.  As  we  now  reprove 
the  Pope  with  his  doctrine,  which  is  publicly  set  forth  in  books 
and  proclaimed  in  all  the  world.     For  where  the  sin  is  public, 


PaktI.   the  ten  commandments.  431 

the  reproof  also  must  be  public,  that  every  one  may  learn  to 
guard  against  it. 

Thus  we  have  now  the  sum  and  general  understanding  of  285 
this  commandment,  viz.  that  no  one  do  any  injury  with  the 
tongue  to  his  neighbor,  whether  friend  or  foe ;  nor  speak  evil 
of  him,  whether  it  be  true  or  false,  unless  it  be  done  by  com- 
mandment or  for  his  reformation ;  but  that  every  one  employ 
his  tongue  to  say  the  best  of  every  one  else,  to  cover  his  neigh- 
bor's sins  and  infirmities,  excusing  him,  apologizing  for  him 
and  adorning  him  with  due  honor.  The  chief  consideration  is  2S6 
400  what  Christ  indicates  in  the  Gospel,  in  which  he  compre- 
hends all  commandments  respecting  our  neighbor  (Matt. 
7:12):  "  Whatsoever  ye  icould  that  men  should  do  to  you,  do  ye 
even  so  to  them" 

Even  nature  teaches  the  same  thing  in  our  own  bodies,  as  287 
St.  Paul  says  (1  Cor.  12:22):  "Much  more,  those  members 
of  the  body  which  seem  to  be  more  feeble  are  necessary :  and 
those  members  of  the  body  which  we  think  to  be  less  honor- 
able, upon  these  we  bestow  more  abundant  honor;  and  our 
uncomely  parts  have  more  abundant  comeliness."  No  one 
covers  face,  eyes,  nose  and  mouth.  For  they,  as  in  themselves 
the  most  honorable  members  which  we  have,  do  not  require  it. 
But  the  most  infirm  members,  of  which  we  are  ashamed,  we 
cover  with  all  diligence,  yea,  hands,  eyes  and  the  whole  body 
must  help  to  cover  and  conceal  them.  Thus  also  should  we 288 
among  ourselves  adorn  to  the  best  of  our  ability  whatever 
blemishes  and  infirmities  we  find  in  our  neighbor,  and  serve 
and  help  him  to  promote  his  honor;  and  on  the  other  hand 
prevent  whatever  may  be  discreditable  to  him.  And  it  is  289 
especially  an  excellent  and  noble  virtue  for  one  always  to  put 
the  best  construction  upon  all  he  may  hear  of  his  neighbor 
(if  it  be  not  a  public  crime),  and  present  it  in  a  favorable  light 
against  the  poisonous  tongues  that  are  busy  wherever  they  can 
pry  out  and  discover  something  to  blame  in  a  neighbor,  and 
that  pervert  it  in  the  worst  way ;  as  is  especially  now  done 
with  the  precious  Word  of  God  and  its  preachers. 

There  are  comprehended,  therefore,  in  this  commandment  29c 
very  many  good  works  which  please  God  most  highly,  and 
bring  abundant  good  and  blessing,  if  only  the  blind  world  and 
the  false  saints  could  recognize  them  as  such.  For  there  is  291 
nothing  on  or  in  the  entire  man  which  can  do  both  greater  and 
more  extensive  good  or  harm  in  spiritual  and  in  temporal 
matters  than  the  tongue,  though  it  is  the  least  and  feeblest 
member. 


432  THE  LARGE  CATECHISM. 

440  The  Ninth  and  Tenth  Commandments. 

Tfwu  shaft  not  covet  thy  neighbor's  house.     Thou  shalt  not  covet  291 
thy  neighbor's  wife,  nor  his  man-servant,  nor  his  maid-servant, 
nor  his  ox,  nor  his  ass,  nor  anything  that  is  thy  neighbor's. 

These  two  commandments  are  given  especially  to  the  Jews,  293 
although  in  part  they  also  concern  us.  For  they  do  not  inter- 
pret them  as  referring  to  unchastity  or  theft,  because  these  are 
forbidden  above.  They  also  thought  that  they  had  kept  all 
those  when  they  had  done  or  not  done  the  external  act. 
Therefore  God  has  added  these  two  commandments  in  order 
that  it  be  esteemed  as  sin  and  be  forbidden  to  desire  or  in  any 
way  to  aim  at  getting  our  neighbor's  wife  or  possessions;  and  294 
especially  because  under  the  Jewish  government  man-servants 
and  maid-servants  were  not  free,  as  now,  to  serve  for  wages  as 
long  as  they  pleased,  but  were  their  master's  property,  with 
their  body  and  all  they  had,  as  cattle  and  other  possessions. 
So,  too,  every  man  had  power  over  his  wife  to  put  her  away  295 
publicly  by  giving  her  a  bill  of  divorce,  and  to  take  another. 
Therefore  they  were  in  constant  danger  among  each  other  that 
if  one  took  a  fancy  to  another's  wife  he  might  take  occasion 
both  to  dismiss  his  own  wTife  and  to  estrange  the  other's  wife 
from  him,  that  he  might  obtain  her  under  pretext  of  right. 
That  was  not  considered  a  sin  nor  disgrace  with  them ;  as  little 
as  now  with  hired  help,  when  a  proprietor  dismisses  his  man- 
servant or  maid-servant,  or  takes  another's  servants  from  him 
in  any  way. 

Therefore  (I  say)  they  thus  interpreted,  as  is  right  also  (al-  296 
though  it  goes  farther  and  higher)  that  no  one  think  or  pur- 
pose to  obtain  another's  wife,  servants,  house  and  estate,  land, 
meadows,  cattle,  even  with  appearance  of  right  or  by  seem- 
ingly proper  means,  yet  with  injury  to  his  neighbor.  For 
above,  in  the  Seventh  Commandment,  the  vice  is  forbidden, 
where  one  appropriates  to  himself  the  possessions  of  others  or 
keeps  them  from  his  neighbor  without  right.  But  here  it  is 
also  forbidden  to  take  anything  from  your  neighbor,  even 
though  you  could  do  so  honorably  in  the  eyes  of  the  world, 
so  that  no  one  could  accuse  or  blame  you  as  though  you  had 
obtained  it  by  fraud. 
4A1        For  we  are  so  inclined  by  nature  that  no  one  desires  to  297 

see  another  have  as  much  as  himself,  and  each  one  ac- 
quires as  much  as  he  can,  without  regard  to  how  another  may 
fare.  And  yet  we  all  pretend  to  be  godly,  adorn  ourselves  29? 
most  finely  and  conceal  our  rascality,  resort  to  and  invent  adroit 
devices  and  deceitful  artifices  (such  as  now  are  daily  most  ingeni- 
ously contrived)  as  though  they  were  derived  from  justice  ;  yea, 
we  even  dare  to  impertinently  refer  to  it,  and  boast  of  it,  and 


JfARTl.    THE   TEN   COMMANDMENTS.  433 

do  not  wish  to  have  it  called  rascality,  but  shrewdness  and 
caution.  In  this  jurists  and  counsellors  assist,  who  twist  and  299 
stretch  the  law  as  it  will  help  their  cause,  irrespective  of  equity 
or  their  neighbor's  necessity.  And,  in  short,  whoever  is  the 
most  expert  and  cunning  finds  most  help  in  law,  as  they 
themselves  say:  The  laws  favor  the  watchful  (Vigilantibus 
jura  subveniunt). 

This  last  commandment  therefore  is  given  not  for  rogues  in  300 
the  eyes  of  the  world,  but  just  for  the  most  pious,  who  wish  to 
be  praised  and  be  called  honest,  upright  people  who  have  not 
offended  against  the  former  commandments,  as  especially  the 
Jews  claimed  to  be ;  and  even  now  for  many  great  noblemen, 
gentlemen  and  princes.  For  the  other  common  masses  belong 
yet  farther  down,  under  the  Seventh  Commandment,  as  those 
who  do  not  ask  how  they  may  acquire  their  possessions  with 
honor  and  right. 

This  occurs  principally  in  litigations,  where  it  is  the  purpose  301 
to  get  something  from  our  neighbor  and  to  eject  him  from  his 
possessions.  As  (to  give  examples)  when  people  quarrel  and 
wrangle  for  a  large  inheritance,  real  estate,  etc.,  they  avail 
themselves  of,  and  resort  to,  whatever  has  the  appearance  of 
right,  so  dressing  and  adorning  everything  that  the  law  must 
favor  their  side,  and  they  keep  possession  of  the  property  with 
such  title  that  no  one  can  make  complaint  or  lay  claim  thereto. 
In  like  manner,  if  any  one  desire  to  have  a  castle,  city,  duchy,  302 
or  any  other  great  thing,  he  practises  so  much  financiering 
through  relationships  and  by  any  means  he  can  that  another 
440  is  deprived  of  it,  and  it  is  judicially  declared  to  be  his,  and 
confirmed  with  deed  and  seal  as  acquired  honestly  and  by 
princely  title. 

Likewise  also  in  common  trade  where  one  dexterously  slips  303 
something  out  of  another's  hand  so  that  he  must  look  after  it, 
or  surprises  and  defrauds  him  in  what  he  regards  as  his  ad- 
vantage and  benefit,  so  that  the  latter  cannot  regain  or  redeem 
it  without  injury,  debt  or  perhaps  distress;  and  the  former 
gains  the  half  or  even  more ;  and  yet  this  must  not  be  consid- 
ered as  acquired  by  fraud  or  stolen,  but  honestly  bought.  Here 
they  say :  The  first  is  the  best,  and  every  one  must  look  to 
his  own  interest,  let  another  get  what  he  can.  And  who  can  304 
be  so  wise  as  to  think  of  all  that  one  can  get  into  his  posses- 
sion by  such  specious  pretexts?  This  the  world  does  not  con- 
sider wrong,  and  will  not  see  that  the  neighbor  is  thereby  put 
to  a  disadvantage  and  must  sacrifice  what  he  cannot  spare 
without  injury.  Yet  there  is  no  one  who  wishes  this  to  be 
done  him  ;  from  which  they  can  easily  perceive  that  such  de- 
vice and  appearance  are  false. 

Thus  was  the  case  formerly  also  with  respect  to  wives.    They  305 
55 


434  THE  LARGE  CATECHISM. 

were  skilled  in  such  devices  that  if  one  were  pleased  with  an- 
other woman,  he  himself  or  through  others  (as  there  were 
many  ways  and  means  to  be  thought  of)  caused  Ikt  husband 
to  conceive  some  displeasure  toward  her,  or  had  her  resist 
him  and  so  conduct  herself  that  he  was  obliged  to  dismiss 
her.  That  sort  of  thing  undoubtedly  prevailed  much  under 
the  Law,  as  also  we  read  in  the  Gospel,  of  king  Herod,  that 
he  took  his  brother's  wife  while  he  was  yet  living,  and  vet 
wished  to  be  thought  an  honorable,  pious  man,  as  St.  Mark 
also  testifies  of  him.  But  such  an  example  I  trust  will  not  306 
be  found  among  us,  because  in  the  New  Testament  those  who 
are  married  are  forbidden  to  be  divorced — except  in  case  where 
one  shrewdly  by  some  stratagem  takes  away  a  rich  bride  from 
another.  But  it  is  not  a  rare  thing  with  us  that  one  estranges 
or  entices  away  another's  man-servant  or  maid-servant,  or  al- 
lures them  by  flattering  words. 
»A<y        In  whatever  way  such   things  happen  we   must  know  307 

that  God  does  not  wish  that  you  deprive  your  neighbor  of 
anything  that  belongs  to  him,  that  he  suffer  the  loss  and  you 
gratify  your  avarice  with  it,  even  if  you  could  claim  it  hon- 
orably before  the  world ;  for  it  is  a  secret  and  dastardly  im- 
position practised  under  a  disguise  that  it  may  not  be  known. 
For  although  you  go  your  way  as  if  you  had  done  no  one  any 
wrong,  you  have  nevertheless  injured  your  neighbor.  And  if 
it  be  not  stealing  and  cheating,  it  yet  is  desiring  your  neigh- 
bor's property ;  that  is,  aiming  at  possession  of  it,  enticing  it 
away  from  him  without  his  will,  and  being  unwilling  to  see 
him  enjoy  what  God  has  granted  him.  And  although  the  308 
judge  and  every  one  must  leave  you  in  possession  of  it,  yet 
God  will  not  leave  you  therein.  For  he  sees  the  deceitful 
heart  and  the  malice  of  the  world,  who  wherever  ye  yield  to 
her  a  finger's  breadth,  is  sure  to  take  an  ell  iu  addition,  and  at 
length  public  wrong  and  violence  follow. 

Therefore  we  abide  by  the  common  sense  of  these  command-  309 
ments,  that  in  the  first  place  we  do  not  desire  our  neighbor  harm, 
nor  even  assist  nor  give  occasion  for  it,  but  gladly  leave  and 
see  him  in  the  enjoyment  of  his  own,  and  besides  advance  and 
preserve  for  him  what  may  be  for  his  profit  and  service,  as  we 
should  wish  to  be  treated.  Thus  these  commandments  are  es-  31c 
pecially  given  against  envy  and  miserable  avarice,  that  God 
may  remove  all  causes  and  sources  whence  arises  everything 
by  which  we  do  injury  to  our  neighbor,  and  therefore  he  ex- 
presses it  in  plain  words  :  Thou  shalt  not  covet,  etc.  For  he 
would  especially  have  the  heart  pure,  although  we  shall  never 
attain  to  that  as  long  as  we  live  here:  so  that  this  command- 
ment, like  all  the  rest,  will  constantly  accuse  us  and  show  how 
ungodly  we  are  in  the  sight  of  God. 


PabtI:    the  ten  commandments.  435 

Conclusion  of  the  Ten  Commandments. 

Thus  we  have  the  Ten  CommandmcLts,  a  compend  of  di-311 
vine  doctrine,  as  to  what  we  shall  do,  that  our  whole  life  may 
aa.  be  pleasing  to  God,  and  the  true  fountain  and  channel 
from  and  in  which  everything  must  flow  that  is  to  be 
considered  a  good  work,  so  that  outside  of  these  Ten  Com- 
mandments no  work  or  thing  can  be  good  or  pleasing  to  God, 
however  great  or  precious  it  be  in  the  eyes  of  the  world. 
Let  us  see  now  what  our  great  saints  can  boast  of  their  spir-312 
:tual  orders  and  their  great  and  grievous  works  which  they 
nave  invented  and  set  up,  with  the  omission  of  those  of  the 
commandments  as  though  they  were  of  far  too  little  conse- 
quence or  were  long  ago  perfectly  fulfilled. 

I  am  of  opinion  that  here  any  one  will  find  his  hands  full,  313 
and  will  have  enough  to  do  to  observe  these,  viz. :  meekness, 
patience  and  love  to  enemies,  chastity,  kindness,  etc.,  and  what 
such  virtues  imply.  But  such  works  are  not  of  value  and 
make  no  display  in  the  eyes  of  the  world ;  for  they  are  not 
unusual  and  ambitious  and  restricted  to  particular  times, 
places,  customs  and  postures,  but  are  common,  e very-day  do- 
mestic works  which  one  neighbor  can  practise  toward  another, 
and  therefore  they  are  not  of  high  esteem. 

But  the  other  works  claim  the  astonished  attention  of  men,  314 
being  aided  by  their  great  display,  expense  and  magnificent 
buildings,  and  these  they  so  adorn  that  everything  shines  and 
glitters;  they  waft  incense,  they  sing  and  ring  bells,  they  light 
tapers  and  candles,  so  that  nothing  else  can  be  seen  or  heard. 
For  it  is  regarded  a  most  precious  work  which  no  one  can  suf- 
ficiently praise  if  a  priest  stand  there  in  a  surplice  embroidered 
with  gilt,  or  a  layman  continue  all  day  upon  his  knees  in 
church.  But  if  a  poor  girl  tend  a  little  child,  and  faithfully 
do  what  she  is  told,  that  is  nothing ;  for  else  what  should 
monks  and  nuns  seek  in  their  cloisters  ? 

But  see,  is  not  that  a  shocking  presumption  of  those  despe-  315 
zy.r  rate  saints,  who  dare  to  invent  a  higher  and  better  life 
and  condition  than  the  Ten  Commandments  teach,  pre- 
tending (as  we  have  said)  that  this  is  a  plain  life  for  the 
common  man,  but  that  theirs  is  for  saints  and  perfect  ones  ? 
Neither  do  the  miserable  blind  people  see  that  no  man  can  3 it 
achieve  so  much  as  to  observe  one  of  the  Ten  Commandments 
as  it  should  be,  but  both  the  Apostles'  Creed  and  the  Lord's 
Prayer  must  help  us  (as  we  shall  hear),  by  which  we  must 
strive  after  that  attainment  [power  and  strength  to  keep  the 
commandments],  and  pray  for  it  and  receive  it  continually. 
Therefore  all  their  boasting  amounts  to  as  much  as  though  I 


436  THE   LARGE  CATECHISM. 

boasted  that  I  had  not  a  penny,  but  that  I  would  confidently 
undertake  to  pay  ten  florins. 

All  this  I  say  and  urge,  to  do  away  with  the  sad  abuse  which  31; 
has  taken  so  deep  root,  and  still  cleaves  to  everybody,  and  that 
men  accustom  themselves  in  all  conditions  upon  earth  to  look 
only  here,  and  to  be  concerned  with  this  law.  For  it  will  be 
;i  long  time  before  they  will  invent  a  doctrine  or  state  equal  to 
these  Ten  Commandments ;  because  they  are  so  high  that  no 
one,  by  mere  human  power,  can  attain  to  them.  And  who- 
ever attains  to  them  will  be  a  heavenly,  angelic  man,  far  above 
all  holiness  in  the  world.  Only  occupy  yourself  with  them,  318 
and  try  your  best,  apply  aLl  power  and  ability,  and  you  will 
find  so  much  to  do  that  you  will  neither  seek  nor  esteem  any 
other  work  or  holiness.  This  is  sufficient  for  the  first  part  of  319 
the  common  Christian  doctrine,  both  for  teaching  and  exhort- 
ation. Yet  in  conclusion  we  must  repeat  the  text  which  be- 
longs to  these  commandments,  of  which  we  have  treated  already 
in  connection  with  the  First  Commandment,  that  we  may 
learn  how  strenuously  God  insists  upon  it  that  we  learn, 
teach  and  practise  the  Ten  Commandments : 

"  For  1  the  Lord  thy  God  am  a  jealous  God,  visiting  the  in-  32c 
iquity  of  the  fathers  upon  the  children  unto  the  third  and  fourth 
generation  of  them  that  hate  me,  and  shoiving  mercy  unto  thou- 
sands of  them,  that  love  me  and  keep  my  commandments ." 
**o        Although  (as  we  have  heard  above)  this  appendix  was  32 1 

primarily  attached  to  the  First  Commandment,  it  was 
nevertheless  laid  down  for  the  sake  of  all  the  commandments, 
as  all  of  them  together  are  here  referred  to,  and  should  be 
thereby  enforced.  Therefore  I  have  said  that  this  should  be 
presented  to  and  inculcated  upon  the  young,  that  they  may 
learn  and  remember  it ;  that  they  may  see  what  is  to  urge  and 
move  us  to  keep  these  Ten  Commandments.  And  it  is  to 
be  regarded  as  though  this  declaration  were  specially  added  to 

h,  and  inhered  in  and  pervaded  them  all. 

Now  there  is  comprehended  in  these  words  (as  said  before)  322 
joth  a  threatening  of  wrath  and  a  friendly  promise,  so  as  not 
only  to  terrify  and  warn  us,  but  also  to  induce  and  encourage 
us  to  receive  and  highly  esteem  his  Word  as  a  matter  of  divine 
earnestness,  because  he  himself  declares  how  much  he  is  in 
earnest  and  how  rigidly  he  will  enforce  it,  namely,  that  he  will 
severely  and  terribly  punish  all  who  despise  and  transgress  his 
commandments ;  and  again  how  richly  he  will  reward,  bless  and 
do  all  good  to  those  who  hold  them  in  high  esteem,  and  are  glad 
to  act  and  live  according  to  them.  Thereby  he  demands  that  321 
they  all  proceed  from  a  heart  which  fears  God  alone  and  re- 
gards him,  and  from  such  fear  avoids  everything  against  his 
will,  lest  it  should  move  him  to  wrath ;  and  on  the  other  hand 


Part  I.    THE  TEN  COMMANDMENTS.  437 

also  trusts  in  him  alone,  and  from  love  to  him  does  all  he 
wishes,  because  he  expresses  himself  as  friendly  as  a  father, 
and  offers  us  all  grace  and  every  good. 

Just  this  is  also  the  import  and  true  interpretation  of  the  324 
first  and  chief  commandment,  from  which  all  the  others  must 
flow  and  proceed.  This  word  :  "  TJiou  sJialt  have  no  other  gods 
before  me"  therefore  means  nothing  more  or  less  than  to  de- 
mand in  the  simplest  way,  Thou  shalt  fear,  love  and  trust  in 
me  as  thine  only  true  God.  For  where  the  heart  is  thus  to- 
wards God,  it  has  fulfilled  this  and  all  the  other  command- 
ments. And,  on  the  other  hand,  whoever  fears  and  loves  any- 
thing else  in  heaven  and  upon  earth  will  keep  neither  this  nor 
any  other  commandment.  Therefore  the  entire  Scriptures  325 
have  everywhere  preached  and  inculcated  this  commandmentj 
as  consisting  in  these  two  things :  Fear  of,  and  trust  in  God. 
And  especially  the  prophet  David  in  all  his  Psalms,  as  when 
he  says  (Ps.  147  :  11) :  "  The  Lord  taketh  pleasure  in  them  that 
fear  him,  in  those  that  hope  in  his  mercy"  As  if  the  entire 
*j.j  commandment  were  explained  in  one  verse,  as  much  as  to 
say :  The  Lord  taketh  pleasure  in  those  who  have  no 
other  gods. 

Thus  the  First  Commandment  is  to  shine  and  impart  its  326 
splendor  to  all  the  others.  Therefore  must  this  declaration 
run  through  all  the  commandments,  like  a  hoop  in  a  wreath, 
to  join  and  hold  together  the  end  and  the  beginning ;  that  it 
be  continually  repeated  and  not  forgotten ;  as,  namely,  in  the 
Second  Commandment,  that,  moved  by  love  and  confidence 
derived  according  to  the  First  Commandment,  we  fear  God 
and  do  not  take  his  name  in  vain  to  curse,  lie,  deceive,  and  for 
other  modes  of  seduction  and  rascality ;  but  make  proper  and 
good  use  of  it,  calling  upon  him  in  prayer,  praise  and  thanks- 
giving. In  like  manner  shall  such  fear,  love  and  trust  urge 
and  impel  us  not  to  despise  his  Word,  but  to  gladly  hear,  learn 
and  honor  it,  and  esteem  it  holy. 

So  afterwards,  through  all  the  following  commandments  of  327 
our  duties  towards  our  neighbor,  everything  must  proceed 
from  the  power  and  in  virtue  of  the  First  Commandment,  viz. 
that  we  honor  father  and  mother,  masters  and  all  in  authority, 
and  be  subject  and  obedient  to  them,  not  on  their  own  account, 
but  for  God's  sake.  For  you  are  not  to  regard  or  fear  father 
or  mother,  or  from  love  of  them  to  do  or  omit  anything.  But 
see  to  that  which  God  would  have  you  do,  and  what  he  will 
quite  confidently  demand  of  you ;  if  you  omit  that,  you  have 
an  angry  judge,  but  in  the  contrary  case  a  gracious  father. 

Likewise,  that  you  do  your  neighbor  no  harm,  injury  or  328 
violence,  nor  in  any  wise  molest  him,  whether  it  respect  his 
^dy,  wife,  property,  honor  or  rights,  as  all  these  things  aw 


438  THE  LARGE  CATECfitSM. 

commanded  in  their  order,  even  though  you  have  opportunity 
and  cause  to  do  so,  and  no  man  could  reprove  you;  hut  that 
you  do  good  to  all  men,  help  them,  and  promote  their  interest 
wherever  and  whenever  you  can,  purely  from  love  of  God 
and  in  order  to  please  him,  in  the  confidence  that  he  will  abun- 
dantly reward  you  for  everything.  Thus  you  see  how  the  329 
First  (  ommandment  is  the  chief  source  and  fountain-head 
whence  all  the  rest  proceed  ;  and  again  they  all  return  to  that 
4j8  and  depend  upon  it,  so  that  beginning  and  end  run  into 
each  other  and  are  hound  together. 

This  (I  say)  is  necessary  and  profitahle  to  teach,  admonish  33c 
and  remind  the  young  people,  that  they  may  be  brought  up  in 
the  fear  and  reverence  of  God,  and  not  with  blows  and  com- 
pulsion. For  where  it  is  considered  and  laid  to  heart  that 
they  are  not  human  trifles,  but  the  commandments  of  the 
Divine  Majesty,  who  insists  upon  them  with  such  earnestness, 
is  angry  with  those  who  despise  them,  and  will  assuredly  pun- 
ish them,  but,  on  the  other  hand,  will  abundantly  reward 
those  who  keep  them,  there  will  be  a  spontaneous  impulse  and 
a  desire  gladly  to  do  the  will  of  God.  Therefore  it  is  not  in  331 
vain  that  it  is  commanded  in  the  Old  Testament  to  write  the 
Ten  Commandments  on  all  walls  and  corners,  yes,  even  on  the 
garments,  not  for  an  idle  show,  as  did  the  Jews ;  but  that  we 
might  have  our  eyes  constantly  fixed  upon  them,  and  have 
them  always  in  our  memory,  and  keep  them  in  all  our  actions 
and  ways ;  and  that  every  one  make  them  his  daily  practice  in  331 
all  cases,  in  every  business  and  bargain,  as  though  they  were 
written  in  every  place  wherever  he  would  look,  yea,  where- 
ever  he  goes  or  stays.  Thus  there  would  be  occasion  enough, 
both  at  home  in  our  own  house  and  abroad  with  our  neigh- 
bors, to  practise  the  Ten  Commandments,  that  no  one  need 
run  far  for  them. 

From  this  it  again  appears  how  far  these  Ten  Command-  331 
nents  are  to  be  exalted  and  extolled  above  all  orders,  com- 
mandments and  works  which  are  taught  and  practised  aside 
from  them.  For  here  we  can  challenge  all  the  wise  and  all 
saints  to  step  forth  and  say,  Let  us  see  whether  they  can  pro- 
duce any  work  like  these  commandments,  upon  which  God 
insists  with  such  earnestness,  and  which  he  enjoins  with  his 
greatest  wrath  and  punishment,  and  besides  adds  such  glorious 
promises  of  an  outpouring  of  all  good  things  and  blessings 
upon  us.  Therefore  they  should  be  taught  above  all  others, 
and  be  esteemed  sacred  and  precious,  as  the  highest  treasure 
given  by  God. 


Part  II.    THE  CREED.  139 


PART    SECOND. 


449  OF  THE  CREED. 

Tucrs  far  we  have  heard  the  first  part  of  Christian  doctrine,  i 
in  which  we  have  seen  all  that  God  wishes  us  to  do  or  to  leave 
undone.     The  Creed,  therefore,  properly  follows,  which  teaches 
us  everything  that   we  must  expect  and   receive  from   God ; 
and,  to  speak  most  explicitly,  teaches  us  to  know  him  fully. 
This  is  intended  to  help  us  do  that  which  according  to  the  Ten  2 
Commandments  we  ought  to  do.     For  (as  said  above)  they  are 
set  so  high  that  all  human  ability  is  far  too  feeble  and  weak  to 
[attain  to  or]  keep  them.     Therefore  it  is  as  necessary  to  learn 
this  part  in  order  to  know  how  to  attain  thereto,  and  whence 
and  whereby  to  obtain  such  power.     For  if  we  could,  of  our  3 
own  power,  keep  the  Ten  Commandments  as  they  are  to  be 
kept,  we  would  need  nothing  further,  neither  Creed  nor  Lord's 
Prayer.     But  before  such  advantage  and  necessity  of  the  Creed  4 
are  explained,  it  is  sufficient  at  first  for  the  simple-minded  that 
they  learn  to  comprehend  and  understand  the  Creed  itself. 

In  the  first  place,  the  Creed  has  hitherto  been  divided  into  5 
twelve  articles.  Although  if  all  points  which  are  written  in 
the  Scriptures  and  which  belong  to  the  Creed  were  to  be  dis- 
tinctly set  forth,  there  would  be  far  more  articles  nor  could 
they  be  clearly  expressed  in  so  few  words.  But  that  it  may  be  6 
most  easily  and  clearly  understood,  as  it  is  to  be  taught  to  chil- 
dren, we  will  briefly  sum  up  the  entire  Creed  in  three  articles, 
according  to  the  three  persons  in  the  Godhead  to  whom  every- 
thing that  we  believe  pertains;  so  that  the  first  article,  Of  God 
the  Father,  explains  Creation,  the  second  article,  Of  God  the 
Son,  explains  Redemption,  and  the  third,  Of  God  the  Holy 
Ghost,  explains  Sanctification.  As  though  the  Creed  were  7 
briefly  comprehended  in  so  many  words :  I  believe  in  God  the 
Father,  a\1io  has  created  me;  I  believe  in  God  the  Son,  who 
has  redeemed  me ;  I  believe  in  the  Holy  Ghost,  who  sanctifies 
*rn    me.     One  God  and  one  faith,  but  three  persons,  therefore 

also  three  articles  or  confessions.     Let  us  thus  briefly  run  £ 
over  the  words. 

Article  I. 

7  believe  in    God   the  Father  Almighty,  Maker  of  heaven  and  9 
earth. 

This  represents  and  sets  forth  most  briefly  the  essence,  will,  \c 
action  and  work  of  God  the  Father.    Since  the  Ten  Command- 


4-40  THE   LARGE  CATECHISM. 

ments  have  taught  that  we  arc  to  have  no  other  gods,  it  is  nat- 
ural to  ask  the  question:  What  kind  of  a  being  is  God? 
Wliat  dues  he  do?  How  shall  we  praise,  represent  or  describe 
him,  that  he  may  be  known?  That  is  taught  in  this  and  the 
following  article.  So  that  the  Creed  is  nothing  else  than  the 
answer  and  confession  of  Christians,  arranged  with  respect  to 
the  First  Commandment.  As  if  you  were  to  ask  a  little  child  :  i 
My  dear,  what  sort  of  a  God  have  you  ?  what  do  you  know 
of  him?  He  could  say:  First,  indeed,  my  God  is  God  the 
Father,  who  has  created  heaven  and  earth;  besides  him  I  be- 
lieve in  nothing  else  as  God  ;  for  there  is  no  one  else  who 
eon  Id  create  heaven  and  earth. 

But  for  the  learned,  and   those  who   have  acquired  some  12 
scriptural  knowledge,  these  three  articles  may  be  extended  and 
divided  into  as  many  parts  as  there  are  words.     But  now  for 
young  scholars  let  it  suffice  to  indicate  the  most  necessary  points, 
namely,  as  we  have  said,  that  this  article  refers  to  the  Creation : 
that  we  emphasize  the  words :   Creator  of  heaven  and 
earth.     But  what  is  the  force  of  this  or  what  do  you  mean  13 
by  these  words :  "  /  believe  in  God  the  Father  Almighty,  Maker, 
etc.  ?     Answer :  I  believe  and  mean  to  say  that  I  am  a  crea- 
ture of  God ;  that  is,  that  he  has  given  and  constantly  pre- 
serves to  me  my  body,  soul  and  life,  members  great  and  small, 
all  my  senses,  reason  and  understanding,  food  and  drink,  shelter 
and  support,  wife  and  child,  domestics,  house  and  possessions, 
etc.     Besides,  he  causes  all  creatures  to  serve  for  the  necessities  14 
and  uses  of  life — sun,  moon  and  stars  in  the  firmament,  day 
and  night,  air,  fire,  water,  earth  and  whatever  it  bears  and  pro- 
duces, bird  and  fish,  beasts,  grain  and  all   kinds  of  produce, 
and  whatever  else  there  is  of  bodily  and  temporal  goods,  good  15 
government,  peace,  security.     So  that  we  learn  in  this  article  16 
,r|    that  none  of  us  has  his  life  of  himself,  or  anything  that 
is  here  enumerated  or  can  be  enumerated,  neither  can  he 
of  himself  preserve  them,  however  small  and  unimportant  a 
thing  it  might  be,  for  all  is  comprehended  in  the  word :  Cre- 
ator. 

Besides  this  we  also  confess  that  God  the  Father  has  not  17 
only  given  us  all  that  we  have  and  see  before  our  eyes,  but 
daily  preserves  and  defends  against  all  evil  and  misfortune, 
averts  all  sort  of  danger  and  calamity;  and  that  he  does  all 
without  our  merit  of  pure  love  and  goodness,  as  a  friendly  fa- 
ther, who  cares  for  us  that  no  evil  befall  us.  But  to  speak  iS 
more  of  this  pertains  to  the  other  two  parts  of  this  article, 
where  we  say  :  "  Father  Almighty" 

Hence  we  must  infer  and  conclude,  since  everything  which  39 
we  have  and  are,  and  whatever  is  in  heaven  and  upon  the  earth, 
are  daily  given  and  preserved  to  us  by  God,  that  it  is  our  duty 


Tart  II.    THE  CREED.  44. 

to  love,  praise  and  thank  him  without  ceasing ;  and  in  short 
(o  serve  him  with  all  these  things,  as  he  has  enjoined  in  the 
Ten  Commandments. 

Here  we  could  say  much  if  we  would  attempt  to  show  how  20 
few  there  are  that  believe  this  article.     For  we  all  pass  over 
it,  hear  it,  and  say  it,  but  neither  see  nor  consider  what  the 
words  teach  us.     For  if  we  believed  it  with  the  heart,  we  21 
would  also  act  accordingly,  and  not  stalk  about  proudly,  bid 
lefiance  and   boast  as  though  we  had  life,  riches,  power  and 
nonor,  etc.  all  of  ourselves,  so  that  others  must  fear  and  serve 
us,  as  is  the  practice  of  the  unhappy,  perverted  world,  which 
is  immured  in  darkness,  and  abuses  all  the  good  things  and 
gifts  of  God  only  for  its  own  pride,  avarice,  lust  and  luxury, 
and  never  once  regards  God,  so  as  to  thank  him  or  acknow- 
ledge him  as  Lord  and  Creator, 
»rn        Therefore,  if  we  only  believed  it,  this  article  must  hum-  22 

ble  and  terrify  us  all.  For  we  sin  daily  with  eyes,  ears, 
hands,  body  and  soul,  money  and  possessions,  and  with  every- 
thing we  have,  as  especially  do  those  who  even  fight  against  the 
Word  of  God.  Yet  Christians  have  this  advantage,  that  they 
acknowledge  themselves  in  duty  bound  to  serve  God  for  all 
these  things,  and  to  be  obedient  to  him  [which  the  world  knows 
not  how  to  do]. 

We  ought,  therefore,  daily  to  practise  this  article,  to  remember  ■.  3 
and  consider  in  all  that  we  see,  and  in  all  good  that  falls  to  our 
lot,  and  wherever  we  escape  from  calamity  or  danger,  that  it  is 
God  who  gives  and  does  all  these  things ;  that  therein  we  per- 
ceive and  see  his  paternal  heart  and  his  transcendent  love  to- 
ward us.  Thereby  the  heart  would  be  aroused  and  kindled  to 
be  thankful  for  all  such  good  things,  and  to  employ  them  to  the 
honor  and  praise  of  God.  Thus  we  have  most  briefly  presented  24 
the  meaning  of  this  article,  as  much  as  is  at  first  necessary  for  the 
most  simple  to  learn,  both  as  to  what  we  have  and  receive  from 
God,  and  what  we  owe  in  return,  which  is  a  most  excellent  ob- 
ject of  knowledge,  but  a  far  greater  treasure.  For  here  we  see 
how  the  Father  has  given  himself  to  us,  together  with  all 
creatures,  and  has  most  richly  provided  for  us  in  this  life,  be- 
sides that  he  has  overwhelmed  us  with  unspeakable,  eternal 
treasures  in  his  Son  and  the  Holy  Ghost,  as  we  shall  hear. 

Article  II. 

And  in  Jesus  Christ  his  only  Son,  our  Lord;  who  was  conceived 25 
by  the  Holy  Ghost,  born  of  the  Virgin  Mary ;  suffered  under 
Pontius  Pilate,  was  crucified,  dead  and  buried ;  he  descended 
into  hell;  the  third  day  he  rose  again  from  the  dead,  he  as- 
cended into  heaven,  and  sifteth  on  the  rigid  hand  of  God  the 

56 


*42  TILE  LARGE  CATECHISM. 

Father  Almighty  ;  from  thence  he  shall  come  to  judge  the  quick 
and  the  dead. 

mt o        Here  we  learn  to  know  the  second  person  of  the  God-  26 

head,  so  that  we  see  what  we  have  from  God  over  and  above 
those  temporal  goods  already  spoken  of;  namely,  how  com- 
pletely he  has  poured  forth  his  riches  and  withheld  nothing. 
This  article  is  therefore  very  rich  and  broad  ;  but  that  we  may 
briefly  treat  of  it  in  a  childlike  way,  we  will  take  up  one  word 
and  comprehend  in  that  the  entire  sum  of  the  article,  namely 
(as  we  have  said),  that  we  may  learn  how  we  are  redeemed. 
This  is  t-uight  in  the  words  :  "In  Jesus  Christ  our  LordP 

If  now  you  are  asked,  What  do  you  believe  in  the  second  27 
article,  Of  Jesus  Christ?  answer  briefly:  I  believe  that  Jesus 
Christ,  true  Son  of  God,  has  become  my  Lord.  But  what  is  it 
"  to  become  Lord  "  ?  It  is  that  he  has  redeemed  me  from  sin, 
from  the  devil,  from  death  and  all  evil.  For  before  I  had  no 
Lord  or  King,  but  was  captive  under  the  power  of  the  devil, 
condemned  to  death,  bound  in  sin  and  blindness. 

For  when  we  had  been  created  by  God  the  Father,  and  had  28 
received  from  him  all  manner  of  good,  the  devil  came  and  led 
us  into  disobedience,  sin,  death,  and  all  evil,  so  that  we  fell  un- 
der his  wrath  and  displeasure  and  were  doomed  to  eternal  dam- 
nation, as  we  had  merited  and  deserved.    There  was  no  counsel,  29 
help  or  comfort  until  this  only-begotten  and  eternal  Son  of 
God  in  his  unfathomable  goodness   had  compassion  upon  our 
misery  and   wretchedness,  and  came  from  heaven  to  help  us. 
Thus  therefore  the  tyrants  and  jailers  are  all  expelled,  and  in  3c 
their  stead  stands  Jesus  Christ,   Lord  of  life,  righteousness, 
salvation  and  of  all  good,  and  who  delivered  us  poor  lost  mortals 
from  the  jaws  of  hell,  has  redeemed  us  and  made  us  free,  and 
brought  us  again  into  the  favor  and  grace  of  the  Father,  and 
has  taken  us  as  his  own  property  under  his  shelter  and  protec- 
tion,  that  he   may  govern    us  by  his  righteousness,  wisdom, 
power,  life  and  blessedness. 
*r»        Let  it  then  be  considered  the  sum  of  this  article  that  31 

the  little  word  Lord  signifies  simply  as  much  as  Redeemer, 
i.  e.  He  who  has  brought  us  from  Satan  to  God,  from  death  to 
life,  from  sin  to  righteousness,  and  who  preserves  us  in  the 
same.  But  all  the  points  which  follow  in  order  in  this  article 
only  serve  to  express  and  explain  this  redemption  ;  that  is,  how 
and  whereby  it  was  accomplished,  how  much  be  suffered  and 
what  he  paid  and  risked,  that  he  might  redeem  us  and  bring  us 
under  his  dominion,  namely,  that  he  became  man,  conceived 
and  born  without  [any  stain  of]  sin,  of  the  Holy  Ghost  and  of 
the  Virgin  Mary,  that  he  might  be  Lord  over  sin ;  that  he 
suffered,  died  and  was  buried,  that  he  might  make  satisfaction 


Part  II.    THE  CREED.  443 

for  me  and  pay  what  I  owe,  not  with  silver  nor  gold,  but  with 
his  own  precious  blood.  And  all  that  in  order  to  become  my 
Lord.  For  he  did  none  of  these  for  himself,  nor  had  he  any 
need  of  it.  And  after  that  he  rose  again  from  the  dead,  de- 
stroyed and  swallowed  up  death,  and  finally  ascended  into 
heaven  and  assumed  the  government  at  the  Father's  right 
hand ;  so  that  the  devil  and  all  principalities  and  powers  must 
be  subject  to  him  and  lie  at  his  feet,  until  finally  at  the  last  day 
he  will  part  and  separate  us  from  the  wicked  world,  from  the 
devil,  death,  sin,  etc. 

But  to  explain  all  these  single  points  especially  belorgs  not  32 
to  brief  sermons  for  children,  but  rather  to  the  ampler  sermons 
that  extend  over  the  entire  year,  especially  at  those  times  which 
are  appointed  for  the  purpose,  to  treat  at  length  of  each  ar- 
ticle— of  the  birth,  sufferings,  resurrection,  ascension  of  Christ, 
etc. 

Ay,  the  entire  Gospel  which  we  preach  consists  in  this,  viz.  33 
that  we  properly  understand  this  article  as  that  upon  which 
our  salvation  and  all  our  happiness  depend,  and  which  is  so 
rich  and  comprehensive  that  we  never  can  learn  it  fully. 

Article  III. 

[  believe  in  the  Holy  Ghost ;  the  holy  Christian  Church,  the  com-  34 
munion  of  saints  ;  the  forgiveness  of  sins  ;  the  resurrection  of 
the  body,  and  the  life  everlasting.     Amen, 

^cr        This  article  I  cannot  explain  better  than  (as  I  have  35 

said)  that  it  treats  of  Sanctification,  viz.  that  thereby  the 
Holy  Ghost,  with  his  office,  is  declared  and  set  forth,  namely, 
that  he  makes  holy. 

Therefore  we  must  establish  ourselves  upon  the  word  Holy 
Ghost,  because  it  is  so  precise  and  comprehensive  that  we  can- 
not use  another  like  it.  For  there  are  besides  many  kinds  of  $6 
spirits  mentioned  in  the  Holy  Scriptures — the  spirit  of  man, 
heavenly  spirits  and  evil  spirits.  But  the  Spirit  of  God  alone 
is  called  the  Holy  Ghost,  that  is,  He  which  has  sanctified  and 
still  sanctifies  us.  For  as  the  Father  is  called  Creator,  the  Son 
Redeemer,  so  the  Holy  Ghost,  from  his  work,  must  be  called 
Sanctifier,  or  one  that  makes  holy.  But  what  is  the  process  of  37 
such  sanctification  ?  Answer :  Just  as  the  Son  obtain*  domic- 
ion,  whereby  he  redeems  us,  by  his  birth,  death,  resurrection^ 
etc.,  so  also  the  Holy  Ghost  effects  our  sanctification,  as  follows, 
namely,  by  the  communion  of  saints  or  Christian  Church,  for- 
giveness of  sins,  resurrection  of  the  body  and  eternal  life ;  that 
is,  he  first  leads  us  into  his  holy  congregation,  and  places  us 
in  the  bosom,  of  the  Church,  whereby  he  preaches  to  us  and 
brings  us  to  ChrLit. 


144  THE  LARGE  CATECHISM. 

For  neither  you  nor  I  could  ever  know  anything  of  Christ,  38 
or  believe  on  him  and  have  him  for  our  Lord,  except  as  it  is 
offered  to  us  and  granted  to  our  hearts  by  the  Holy  Ghost 
through  the  preaching  of  the  Gospel.  The  work  is  finished 
and  accomplished;  for  Christ,  by  his  suffering,  death,  resurrec- 
tion, etc.,  has  acquired  and  gained  the  treasure  for  us.  But  if 
the  work  remained  concealed,  so  that  no  one  knew  of  it,  then  it 
were  in  vain  and  lost.  That  this  treasure  therefore  might  not 
lie  buried,  but  be  appropriated  and  enjoyed,  God  has  caused  the 
Word  to  go  forth  and  be  proclaimed,  in  which  he  gives  the  Holy 
Ghost  to  bring  this  treasure  home  and  apply  it  to  us.  There-  39 
fore  sanctification  is  nothing  else  but  bringing  us  to  Christ  to 
receive  this  good,  to  which,  of  ourselves,  we  could  not  attain. 

Learn  then  to  understand  this  article  most  clearly.     If  you  40 
are  asked :  What  do  you  mean  by  the  words :  "  /  believe  in  the 
Holy  Ghost"*!  you  can  answer:  I  believe  that  the  Holy  Ghost 
makes  me  holy,  as  his  name  implies.     But  whereby  does  he  41 
accomplish  this?  or  what  are  his  means  and  method  to  this 
±rn    end  ?     Answer :  The  Christian  Church,  the  forgiveness  of 
sin,  the  resurrection  of  the  body,  and  the  life  everlasting. 
For  in  the  first  place  he  has  a  peculiar  congregation  in  the  42 
world,  which  is  the  mother  that  bears  every  Christian  through 
the  Word  of  God,  which  he  reveals  and  preaches,  and  through 
which  he  illumines  and  enkindles  hearts,  that  they  understand 
and  accept  it,  cling  to  it  and  persevere  in  it. 

For  where  he  does  not  cause  it  to  be  preached  and  made  43 
alive  in  the  heart,  so  as  to  be  understood,  it  is  lost,  as  was  the 
case  under  the  Papacy,  where  faith  was  entirely  put  under  a 
bushel,  and  no  one  recognized  Christ  as  his  Lord  or  the  Holy 
Ghost  as  his  Sanctifier,  i.  e.  no  one  believed  that  Christ  is  our 
Lord  in  the  sense  that  he  has  acquired  this  treasure  for  us, 
and,  without  our  works  and  merit,  made  us  acceptable  to  the 
Father.     And  what  indeed  was  the  cause?     This,  verily,  that 44 

Holy  Ghost  was  not  there  to  reveal  it,  and  caused  it  to  be 
preached ;  but  men  and  evil  spirits  were  there,  who  taught  us 
to  obtain  grace  and  be  saved  by  our  works.  Therefore  it  is  no  45 
Christian  '^hurch ;  for  where  Christ  is  not  preached  there  is  no 
Holy  Ghost  who  makes,  calls  and  gathers  the  Christian  Church, 
without  which  no  one  can  come  to  Christ  the  Lord.  Let  this 
suffice  concerning  the  sum  of  this  article.  But  because  the  dif-46 
ferent  points,  which  are  here  enumerated,  are  not  quite  clear  to 
the  simple,  we  will  run  over  them. 

The  holy  Christian  Church  the  Creed  denominates  a  com-  47 
munion  of  saints,  for  both  expressions  are  taken  together  as 
one  idea.     But  formerly  the  one  point  was  not  there,  as  it  is 
also  unintelligible  in  the  translation.     If  it  is  to  be  given  very 
plainly,  it  must  be  expressed  quite  differently.     For  the  word 


Pabt  [I.    THE  CKEED.  445 

ecclesia  is  properly  an  assembly.  But  we  are  accustomed  to  the  48 
word  churchy  which  the  simple  do  not  refer  to  an  assembled 
multitude,  but  to  the  consecrated  house  or  building.  Although 
the  house  ought  not  to  be  called  church,  except  for  the  reason 
that  the  multitude  assembles  there.  For  we  who  assemble  con- 
stitute and  occupy  a  particular  space,  and  give  a  name  to  the 
house  according  to  the  assembly. 

*ry  Therefore  the  word  "  church  "  (Kirche)  means  really  no- 
thing else  than  a  common  assembly,  and  is  not  German,  but 
Greek  (as  is  also  the  word  ecclesia) ;  for  in  their  own  language 
they  call  it  kyria,  as  in  Latin  it  is  called  curia.  Therefore  in 
our  mother-tongue,  in  genuine  German,  it  ought  to  be  a  Chris- 
tian congregation  or  assembly  (eine  Christliche  Gemeine  oder 
Sammlung),  or,  best  of  all  and  most  clearly,  a  holy  Christian 
people  (eine  Heilige  Christenheit). 

So  also  the  word  communion,  which  is  added,  ought  not  45 
to  be  communion  (Gemeinschafl),  but  congregation  (Gemeine). 
And  it  is  nothing  else  than  an  interpretation  or  explanation 
whereby  some  one  meant  to  explain  what  the  Christian  Church 
is.  This  those  of  us  who  understood  neither  Latin  nor  Ger- 
man have  rendered  Gemeinschafl  der  Heiligen,  although  no  one 
would  speak  so  in  German,  nor  is  it  understood.  But,  to  speak 
correct  German,  it  ought  to  be  eine  Gemeine  der  Heiligen,  a  con- 
gregation of  saints,  that  is,  a  congregation  made  up  purely  of 
saints,  or,  to  speak  yet  more  plainly,  ein  Heilige  Gemeine,  a  holy 
congregation.  I  make  this  explanation  in  order  that  the  words  5c 
Gemeinschafl  der  Heiligen  may  be  understood,  because  the  ex- 
pression has  become  so  established  by  custom  that  it  cannot 
well  be  eradicated,  and  it  is  treated  almost  as  heresy  if  one 
should  attempt  to  change  a  word. 

But  this  is  the  meaning  and  substance  of  this  addition:  I  51 
believe  that  there  is  upon  earth  a  holy  assembly  and  congrega- 
tion of  pure  saints,  under  one  head,  even  Christ,  called  together 
by  the  Holy  Ghost  in  one  faith,  one  mind  and  understanding, 
with  manifold  gifts,  yet  one  in  love,  without  sects  or  schisms. 
And  I  also  am  a  part  and  member  of  the  same,  a  participant  52 
and  joint  owner  of  all  the  good  it  possesses,  brought  to  it  and 
incorporated  into  it  by  the  Holy  Ghost,  in  that  I  have  heard 
and  continue  to  hear  the  Word  of  God,  which  is  the  means  of 
entrance.  For  formerly,  before  we  had  attained  to  this,  we 
were  of  the  devil,  knowing  nothing  of  God  and  of  Christ. 
Thus,  until  the  last  day,  the  Holy  Ghost  abides  Avith  the  holy  53 
congregation  or  Christian  people.  By  means  of  this  congrega- 
tion he  brings  us  to  Christ  and  teaches  and  preaches  to  us  the 
Word,  whereby  he  works  and  promotes  sanctification,  causing 
*ro  [this  community]  daily  to  grow  and  become  strong  in  the 
faith  and  the  fruits  of  the  Spirit,  which  he  produces. 


446  THE  LARGE  CATECITxSM. 

We  further  believe  that  in  this  Christian  Church  we  have  54 
forgiveness  of  sin,  which  is  wrought  through  the  holy  sacra- 
ments and  absolution,  and  through  all  manner  of  consolatory 
promises  of  the  entire  Gospel.  Therefore  whatever  is  to  be 
preached  concerning  the  sacraments  belongs  here,  and  in  short 
I  he  whole  Gospel  and  all  the  duties  of  Christianity,  which  also 
must  be  preached  and  taught  without  ceasing.  For  although 
the  grace  of  God  is  secured  through  Christ,  and  sanctification 
is  wrought  by  the  Holy  Ghost  through  the  Word  of  God  in 
the  unity  of  the  Christian  Church,  yet  on  account  of  our  flesh 
which  we  bear  about  with  us  we  are  never  without  sin. 

Everything  therefore  in  the  Christian  Church  is  so  ordered  55 
that  we  shall  daily  obtain  free  and  full  forgiveness  of  sin 
through  the  Word  and  signs,  appointed  to  comfort  and  en- 
courage our  consciences  as  long  as  we  live  here.  Thus,  although 
we  have  sin,  the  Holy  Ghost  does  not  allow  it  to  injure  us,  be- 
cause we  are  in  the  Christian  Church,  where  there  is  full  for- 
giveness of  sin,  both  in  that  God  forgives  us,  and  in  that  we 
forgive,  bear  with  and  help  each  other. 

But  outside  of  this  Christian  Church,  where  the  Gospel  is  56 
not,  there  is  no  forgiveness,  as  also  there  can  be  no  sanctifica- 
tion. Therefore  all  who  do  not  seek  sanctification  through  the 
Gospel  and  forgiveness  of  sin,  but  expect  to  merit  it  by  their 
works,  have  expelled  and  severed  themselves  from  this  Chris- 
tian Church. 

Yet  meanwhile,  since  sanctification  has  begun  and  is  growing  57 
daily,  we  expect  that  our  flesh  will  be  destroyed  and  buried 
with  all  its  uncleanness,  and  will  come  forth  gloriously,  and 
arise  to  entire  and  perfect  holiness  in  a  new  eternal  life.  For  58 
•  rq  now  we  are  only  half  pure  and  holy,  so  that  the  Holy 
Ghost  has  ever  to  continue  his  work  in  us  through  the  Word, 
and  daily  to  dispense  forgiveness,  until  we  attain  to  that  life 
where  there  will  be  no  more  forgiveness,  but  only  perfectly 
ure  and  holy  people,  full  of  godliness  and  righteousness,  de- 
livered and  free  from  sin,  from  death  and  from  all  evil,  in  a 
new,  immortal  and  glorified  body. 

Behold,  all  this  is^to  be  the  office  and  work  of  the  Holy  50 
Ghost,  viz.  that  he  begin  and  daily  increase  holiness  upon  the 
earth  by  means  of  two  things,  namely,  the  Christian  Church 
and  the  forgiveness  of  sin.  But  in  our  dissolution  he  will  ac- 
complish and  perfect  it  in  an  instant,  and  will  forever  preserve 
us  therein  by  the  last  two  things  confessed  in  the  Creed. 

But  the  term  Avjersiehung  ties  Fleischcs  (Resurrection  of  the 6c 
P'^sh)  hers  employed  is  not  according  to  good  German  idiom. 
For  when  we  Germans  hear  the  word  Fleisch  (flesh;,  we  trnnk 
no  farther  than  the  shambles.     But  in  good  German  i&j$i 
we  would  say  Aujerstehung  des  Leibs,  or  Leidhnaiiis  (Resurreo- 


Part  II.    THE  CREED.  447 

lion  of  the  body).     Yet  it  is  Dot  a  matter  of  much  moment 
if  we  only  understand  the  words  in  their  true  sense. 

This  is  the  force  of  this  article,  which  must  ever  continue  in  61 
operation.  For  creation  is  accomplished  and  redemption  is 
finished.  But  the  Holy  Ghost  carries  on  his  work  without 
ceasing  to  the  last  day.  And  for  that  purpose  he  has  appointed 
a  congregation  upon  the  earth,  by  which  he  speaks  and  does 
everything.  For  he  has  not  yet  brought  together  all  his  6: 
Christian  people  nor  completed  the  distribution  of  forgiveness. 
Therefore  we  believe  in  Him  who  through  the  Word  daily 
brings  us  into  the  fellowship  of  this  Christian  people,  and 
through  the  same  Word  and  the  forgiveness  of  sins  bestows, 
increases  and  strengthens  faith,  in  order  that  when  he  has 
accomplished  it  all  and  we  abide  therein,  and  die  to  the  world 
and  to  all  evil,  he  may  finally  make  us  perfectly  and  for  ever 
holy  ;  which  now  we  expect  in  faith  through  the  Word. 

Behold,  here  you  have  the  entire  divine  essence,  will  and  63 
dfiO  work  depicted  most  exquisitely  in  quite  short  and  yet  rich 
words,  wherein  consists  all  our  wisdom,  which  surpasses 
the  wisdom,  mind  and  reason  of  all  men.  For  although  the 
whole  world  with  all  diligence  has  endeavored  to  ascertain  the 
nature,  mind  and  work  of  God,  yet  has  she  never  been  able  to 
determine  anything  whatever  of  it.  But  here  we  have  every-  64 
thing  in  richest  measure;  for  here  in  all  three  articles  he  has 
revealed  himself,  and  opened  the  deepest  recesses  of  his  pater- 
nal heart  and  of  his  pure  unutterable  love.  For  he  has  cre- 
ated us  for  this  very  object,  viz.  that  he  might  redeem  and 
sanctify  us;  and  in  addition  he  has  given  and  imparted  to  us 
everything  in  heaven  and  upon  earth,  and  has  given  to  us  even 
his  Son  and  the  Holy  Ghost,  by  whom  to  bring  us  to  himself. 
For  (as  explained  above)  we  could  never  attain  to  the  know-  65 
ledge  of  the  grace  and  favor  of  the  Father  except  through  the 
Lord  Christ,  who  is  a  mirror  of  the  paternal  heart,  outside  of 
whom  we  see  nothing  but  an  angry  and  terrible  Judge.  But 
of  Christ  we  could  know  nothing  except  by  the  revelation  of 
the  Holy  Ghost. 

These  articles  of  the  Creed,  therefore,  separate  and  distinguish  6$ 
us  Christians  from  all  other  people  upon  earth.  For  all  outside 
of  Christianity,  whether  heathen,  Turks,  Jews  or  false  Chris- 
Jans  and  hypocrites,  although  they  believe  in  and  worship  only 
one  true  God,  yet  know  not  what  his  mind  towards  them  is, 
and  cannot  confide  in  his  love  or  expect  any  good  from  him ; 
therefore  they  abide  in  eternal  wrath  and  damnation.  For  they 
have  not  the  Lord  Christ,  and  besides  are  not  illumined  and 
favored  by  the  gifts  of  the  Holy  Ghost. 

From  this  you  perceive  that  the  Creed  contains  quite  a  differ- 67 
ent  doctrine  from  the  Ten  Commandments.      For  the  latter 


418  THE  LARGE  CATECHISM. 

teaches  indeed  what  we  ought  to  do,  but  the  former  tells  what 
God  has  done  for  and  gives  to  us.  The  Ten  Commandments 
also  are  written  in  the  hearts  of  all  men,  but  the  Creed  no  hu- 
man wisdom  can  comprehend,  but  it  must  be  taught  by  the 
Holy  Ghost.  The  Law,  therefore,  can  make  no  Christian,  for  68 
the  wrath  and  displeasure  of  God  abide  upon  us  for  ever,  as 
long  as  we  cannot  keep  it  and  do  what  God  demands  of  us; 
dp1    but  the  faith  of  the  Creed  brings  pure  grace,  and  makes  us 

godly  and  acceptable  to  God.  For  by  the  knowledge  of  69 
this  we  love  and  delight  in  all  the  commandments  of  God; 
because  we  see  that  God,  with  all  that  he  has,  gives  himself  to 
us — the  Father,  with  all  creatures;  the  Son,  with  his  entire 
work ;  and  the  Holy  Ghost,  with  all  his  gifts — to  assist  and 
enable  us  to  keep  the  Ten  Commandments. 

Let  this  suffice  concerning  the  Creed  to  lay  a  foundation  for  yc 
the  simple,  that  they  may  not  be  burdened ;  so  that  if  they  un- 
derstand the  substance  of  it  they  may  afterwards  strive  to  ac- 
quire more,  and  to  refer  whatever  they  learn  in  the  Scriptures 
to  these  parts,  and  ever  to  grow  and  increase  in  richer  under- 
standing. For  as  long  as  we  live  here  we  shall  daily  have 
enough  of  this  to  preach  and  to  learn. 


PART   THIRD. 


462  OF  PRAYER. 

The  Lord's  Prayer. 

We  have  now  heard  what  we  must  do  and  believe,  and  i 
wherein  consists  the  best  and  happiest  life.     Now  follows  the 
third  part,  i.  e.  how  we  ought  to  pray.     For  since  we  are  so  2 
situated  that  no  man  can  perfectly  keep  the  Ten  Command- 
ments, even  though  he  have  begun  to  believe,  and  since  the 
devil  with  all  his  power,  together  with  the  world  and  our  own 
flesh,  resists  our  endeavors  to  keep  them,  nothing  is  so  neces- 
sary as  that  we  should  resort  to  the  ear  of  God  and  call  upon 
him  and  pray  to  him,  that  he  would  give,  preserve  and  increase 
in  us  faith  and  the  fulfilment  of  the  Ten  Commandments,  and 
that  he  would  remove  everything  that  is  in  our  way  and  op- 
poses us  therein.     But  that  we  might  know  what  and  how  to  3 
pray,  our  Lord  Christ  has  himself  taught  us  both  the  mode  and 
the  words,  as  we  shall  see. 

But  before  we  enter  upon  the  explanation   of  the  Lord's  4 
Prayer,  it  is  most  necessary  to  exhort  and   incite  people  to 
prayer,  as  both  Christ  and  the  apostles  have  done.     And  the  5 


Part  III.    THE  LORD'S  PRAYER.  449 

first  consideration  is,  that  it  is  our  duty  to  pray  because  of 
God's  command  men  t.  For  this  we  learned  in  the  Second 
Commandment :  "  Thou  shalt  not  take  the  name  of  the  Lord 
thy  God  in  vain/'  which  requires  that  we  praise  that  holy 
name,  and  call  upon  it  in  every  time  of  need,  or  pray.  For 
to  call  upon  the  name  of  God  is  nothing  else  than  to  pray. 
Prayer  is  therefore  as  rigidly  and  earnestly  and  sacredly  com-  6 
manded  as  to  have  uo  other  God,  not  to  kill,  not  to  steal,  etc. 
Let  no  one  think,  therefore,  that  it  is  the  same  whether  he 
pray  or  not,  as  careless  people  who  go  about  in  such  delusion, 
and  ask:  "Why  should  I  pray?  Who  knows  whether  God 
will  hear  my  prayer,  or  pay  any  attention  thereto?  If  I  do 
not  pray,  some  one  else  will."  And  thus  they  fall  into  the 
habit  of  never  praying ;  and  even  console  themselves,  because 
we  condemn  false  and  hypocritical  prayers,  as  though  we  taught 
that  there  is  no  duty  or  need  of  prayer. 
4fio        But  this  is  ever  true,  viz.  that  services  which  have  been  7 

practised  hitherto  in  the  churches  by  repetitions  and  intona- 
tions were  no  prayers.  For  such  external  matters,  when  they 
are  properly  observed,  may  be  a  good  exercise  for  young  chil- 
dren, scholars  and  simple  persons,  and  may  be  called  singing  or 
reading,  but  are  not  really  praying.  But  praying,  as  the  Sec- 8 
ond  Commandment  teaches,  is  to  call  upon  God  in  every  time  of 
need.  This  he  requires  of  us,  and  has  not  left  it  to  our  choice. 
But  it  is  our  duty  and  obligation  to  pray  if  we  would  be  Chris- 
tians, as  much  as  are  our  duty  and  obligation  to  obey  our  pa- 
rents and  the  government ;  for  in  prayer  and  by  calling  upon 
it  the  name  of  God  is  truly  honored  and  rightly  employed. 
This  we  must  therefore  mark,  above  all  things,  that  thereby  we 
silence  and  repel  such  thoughts  as  would  deter  and  keep  us  from 
prayer.  Just  as  it  would  be  idle  for  a  son  to  say  to  his  father,  9 
"Of  what  advantage  is  my  obedience?  I  will  go  and  do  what 
I  can  ;  it  is  all  the  same ;"  but  there  stands  the  commandment, 
Thou  shalt  and  must  do  it.  So  also  here  it  is  not  left  to  my 
will  to  do  or  to  leave  undone,  but  I  shall  and  must  pray  [at 
the  risk  of  God's  wrath  and  displeasure.1 

This  is  therefore  to  be  considered  and  noticed  before  every-  10 
thing  else,  that  thereby  we  may  silence  and  repel  the  thoughts 
which  would  keep  and  deter  us  from  praying — as  though  it 
were  not  of  much  consequence  whether  we  pray  or  not,  or  it 
were  commanded  those  only  who  are  holier  and  in  better  favor 
with  God  than  we — as  indeed  the  human  heart  is  by  nature  ever 

1  The  part  enclosed  in  brackets,  which  ends  with  I  11,  is  wanting  in  the 
Ed.  Pr.  of  the  Large  Catechism,  but  found  in  the  editions  from  1530  on. 
It  was  not  inserted  in  the  first  German  edition  of  the  Book  of  Concord 
but  was  adopted  by  the  Latin  edition. 
67 


450  THE  LAKGE  CATECHISM. 

despairing,  so  that  it  always  flees  from  God,  in  the  thought  that 
he  does  not  wish  or  desire  our  prayer,  because  we  are  sinners  and 
have  merited  nothing  but  his  wrath.  Against  such  thoughts  (I  n 
say)  we  should  regard  this  commandment  and  turn  to  God,  that 
we  may  not  by  such  disobedience  excite  his  anger  still  more. 
For  by  this  commandment  he  gives  us  plainly  to  understand 
that  he  will  not  reject  us  or  cast  us  oft*  although  we  are  sinners, 
but  that  he  would  rather  draw  us  to  himself,  so  that  we  might 
»n»  humble  ourselves  before  him,  acknowledge  our  misery  and 
ruin,  and  pray  for  grace  and  help.  Therefore  we  read  in 
the  Scriptures  that  he  is  angry  also  with  those  who  did  not  re- 
turn to  him,  and  by  their  prayers  assuage  his  wrath  and  seek  hi3 
grace  when  they  were  smitten  for  their  sins.] 

From  this  you  are  to  conclude  and  think,  because  it  is  so  sol-  12 
emnly  commanded  to  pray,  that  you  should  by  no  means  de- 
spise your  prayer,  but  rather  set  great  store  by  it,  and  always 
seek  an  illustration  from  the  other  commandments.  A  child  13 
should  by  no  means  despise  obedience  to  father  and  mother,  but 
should  always  think :  The  work  is  a  work  of  obedience,  and 
what  I  do,  I  do  with  no  other  intention  but  because  I  walk  in 
the  obedience  and  commandment  of  God,  in  which  I  can  estab- 
lish myself  and  stand  firm,  and  I  esteem  it  a  great  thing,  not 
on  account  of  any  worthiness  of  mine,  but  on  account  of  the 
commandment.  So  here  also  what  and  for  what  we  pray  we 
should  regard  as  demanded  by  God,  and  we  should  do  it  in 
obedience  to  him,  thinking:  On  my  account  it  would  amount  to 
nothing;  but  it  shall  avail,  for  the  reason  that  God  has  com- 
manded it.  Therefore  whatever  be  any  one's  necessity  or  desire, 
he  should  always  come  before  God  in  prayer  in  obedience  to  this 
commandment. 

We  pray,  therefore,  and  exhort  most  diligently  every  one  to  14 
take  this  to  heart  and  by  no  means  to  despise  our  prayer.     For 
hitherto  it  has  been  taught  in  the  name  of  Satan  in  such  a 
manner  that  no  one  esteemed  it,  and  men  supposed  it  to  be 
enough  to  do  the  work,  whether  God  would  hear  it  or  not.    But 
that  is  staking  prayer  on  a  risk,  and  murmuring  it  on  a  ven- 
ture; and  therefore  it  is  a  lost  prayer.     For  we  allow  such  15 
thoughts  as  these  to  deter  us  and  lead  us  astray :  "  I  am  not 
holy  or  worthy  enough ;  if  I  were  as  godly  and  holy  as  St. 
Peter  or  St.  Paul,  then  I  would  pray."    But  put  such  thoughts 
far  away,  for  just  the  same  commandment  which  applied  to  St. 
Paul  applies  also  to  me ;   and  the  Second  Commandment  is 
given  as  much  on  my  account  as  on  his  account,  so  that  he  can 
boast  of  no  better  or  holier  commandment. 
-nr        Therefore  thou  shouldst  say:  "My  prayer  is  as  precious,  16 

holy  and  pleasing  to  God  as  that  of  St.  Paul  or  of  the 
most  holy  saints."     And  this  is  the  reason:  "For  I  will  gladly 


Part  III.    THE  LORD'S  PRAYEK.  451 

grant  that  he  is  holier  in  his  person,  but  not  on  account  of  the 
commandment;  since  God  does  not  regard  prayer  on  account 
of  the  person,  but  on  account  of  his  word  and  obedience  thereto. 
Yet  the  reason  is  this :  I  rest  my  prayer  upon  the  same  com- 
mandment with  those  of  all  the  saints,  and  besides  I  pray  for 
the  same  thing  and  for  the  same  reason  for  which  they  pray 
and  ever  have  prayed ;  and  therefore  it  is  as  precious  to  me,  as 
well  as  much  more  needful,  as  to  those  great  saints." 

This  is  the  first  and  most  important  point,  that  all  our  pray-  i> 
ers  are  based  and  rest  upon  obedience  to  God,  irrespective  of 
our  person,  whether  we  be  sinners  or  saints,  worthy  or  un- 
worthy. And  we  must  know  that  God  will  not  have  it  treated  18 
as  a  jest,  but  that  he  is  angry,  and  will  punish  all  who  do  not 
pray  as  surely  as  he  punishes  all  other  disobedience ;  besides, 
that  he  will  not  suffer  our  prayers  to  be  in  vain  or  lost.  For 
if  he  had  not  purposed  to  answer  your  prayer,  he  would  not 
bid  you  pray  and  give  so  solemn  a  commandment  for  that  pur- 
pose. 

In  the  second  place,  we  should  be  the  more  urged  and  incited  19 
to  pray  because  God  has  also  made  the  promise,  and  declared  that 
it  shall  surely  be  to  us  as  we  pray,  as  he  says  (Ps.  50  :  15) :  "  Call 
upon  me  in  the  day  of  trouble :  I  will  deliver  thee."  And 
Christ,  in  the  Gospel  of  St.  Mattthew  (7:7):  "Ask  and  it  shall 
be  given  you  ;"  "  For  every  one  that  asketh  receiveth."  Such  2c 
promises  ought  certainly  to  encourage  and  animate  our  hearts 
to  take  pleasure  and  delight  in  prayer,  since  he  testifies  in  his 
Word  that  our  prayer  is  heartily  pleasing  to  him,  and  shall  as- 
suredly be  heard  and  granted,  that  we  may  not  despise  it  or 
think  lightly  of  it,  and  pray  upon  an  uncertainty. 

This  you  can  hold  up  to  him  and  say :  "  Here  I  come,  dear  21 
Father,  and  pray,  not  of  my  own  purpose  or  upon  my  own 
worthiness,  but  according  to  thy  commandment  and  promise, 
which  cannot  fail  or  deceive  me."  Whoever,  therefore,  does  not 
believe  this  promise,  must  know  again  that  he  excites  God  to 
anger  by  most  highly  dishonoring  him  and  reproaching  him 
with  falsehood. 

Besides  this,  we  should  be  allured  and  induced  to  pray  be-  22 
»nn  cause,  in  addition  to  this  commandment  and  promise,  God 
anticipates  us,  and  himself  arranges  the  words  and  form 
of  prayer  for  us,  and  places  them  upon  our  lips,  as  to  how  and 
what  we  should  pray,  that  we  may  see  how  heartily  he  pities 
us  in  our  distress,  and  may  never  doubt  that  such  prayer  is  truly 
pleasing  to  him,  and  shall  certainly  be  answered.  This  gives  23 
indeed  a  great  advantage  to  this  [the  Lord's  Prayer]  over  all 
prayers  that  we  might  ourselves  compose.  For  in  them  the 
conscience  would  ever  be  in  doubt,  and  might  say :  I  have 
prayed,  but  who  knows  how  it  pleases  him,  or  whether  I  have 


452  THE  LARGE  CATECHISM. 

adopted  the  right  form  and  proportions?  Hence  there  is  no 
nobler  prayer  to  be  found  upon  earth  than  the  Lord's  Prayer 
which  we  daily  pray,  because  it  has  this  excellent  testimony, 
that  God  loves  to  hear  it,  which  we  ought  not  to  surrender  for 
all  the  riches  of  the  world. 

And  therefore  also  is  it  prescribed  that  we  should  see  and  24 
consider  the  distress  which  ought  to  urge  and  compel  us  to 
pray  without  ceasing.     For  whoever  would  pray  must  have 
something  to  present,  state  and  name  which  he  desires;  if  not, 
it  cannot  be  called  a  prayer. 

Therefore  we  have  rightly  rejected  the  prayers  of  monks  and  25 
priests,  who  howl  and  growl  in  a  hostile  manner  day  and  night, 
but  none  of  them  think  of  praying  for  a  hair's  breadth  of  any- 
thing. And  if  we  would  collect  all  the  churches,  together  with 
all  ecclesiastics,  they  would  be  obliged  to  confess  that  they  have 
never  from  the  heart  prayed  for  even  a  drop  of  wine.  For  none 
of  them  has  ever  purposed  to  pray  from  obedience  to  God  and 
faith  in  his  promise,  nor  has  any  one  regarded  any  distress,  but 
they  only  thought  (when  they  had  done  their  best)  that  they  had 
done  a  good  work,  whereby  they  paid  God  for  his  benefits  as 
men  unwilling  to  take  anything  from  him,  but  wishing  only  to 
give  him  something  of  their  own. 

But  where  there  is  to  be  a  true  prayer  there  must  be  earnest-  26 
ness.  Men  must  feel  their  distress,  and  such  distress  as  presses 
them  and  compels  them  to  call  and  cry  out ;  then  prayer  will 
be  made  spontaneously,  as  it  ought  to  be,  and  men  will  require 
no  teaching  how  to  prepare  themselves  and  to  attain  to  the 
-fi7   proper  devotion.     But  the  distress  which  ought  to  concern  27 

us  most,  both  for  ourselves  and  for  every  one,  you  will 
find  abundantly  set  forth  in  the  Lord's  Prayer.  Therefore  it 
is  to  serve  also  to  remind  us  of  the  same,  that  we  contemplate 
it  and  lay  it  to  heart  that  we  may  not  become  remiss  in  prayer. 
For  we  all  have  necessities  and  wants  enough,  but  the  great 
want  is  that  we  do  not  feel  and  realize  them.  Therefore  God 
also  requires  that  we  lament  and  plead  our  necessities  and 
wants,  not  because  he  does  not  know  them,  but  that  we  may 
kindle  our  hearts  to  stronger  and  greater  desires,  and  open  wide 
our  arms  to  receive  so  much  the  more. 

It  is  well,  therefore,  for  every  one  to  accustom  himself  from  28 
his  youth  daily  to  pray  for  all  his  wants,  whenever  he  is  sen- 
sible of  anything  affecting  his  interests  or  that  of  other 
people,  among  whom  he  may  be,  as  for  preachers,  govern- 
ment, neighbors,  domestics ;  and  always  (as  we  have  said)  co 
hold  up  to  God  his  commandment  and  promise,  knowing  that 
he  will  not  have  them  disregarded.  This  I  say,  because  1 79 
would  like  to  see  people  brought  again  to  pray  truly  and  earn- 
estly, and  not  have  them  go  about  coldly  and  indifferently, 


PabtIIL    THE  LOKiyS  PKAYEE.  453 

whereby  they  become  daily  more  unable  to  pray ;  which  is  just 
what  the  devil  desires,  and  for  what  he  works  with  all  his 
powers.  For  he  is  well  aware  what  damage  and  harm  it 
does  his  cause  if  men  exercise  themselves  rightly  in  prayer. 

For  this  we  must  know,  that  all  our  shelter  and  protection  3c 
rest  in  prayer  alone.  For  we  are  far  too  feeble  to  cope  with 
the  devil  and  all  his  powers  and  adherents  that  set  themselves 
against  us,  and  they  might  easily  crush  us  under  their  feet. 
Therefore  we  must  consider  and  have  recourse  to  those  weapons 
with  which  Christians  must  be  armed  in  order  to  stand  against 
the  devil.  For  what  do  you  think  has  hitherto  accomplished  so  31 
much  in  defending  us  and  frustrating  the  counsels  and  purposes 
of  our  enemies,  as  well  as  restraining  the  murder  and  insurrec- 
tion whereby  the  devil  thought  to  crush  us,  together  with  the 
Gospel,  except  that  the  prayer  of  a  few  godly  men  intervened 
like  a  wall  of  iron  on  our  side?  We  should  indeed  have  been 
spectators  of  a  far  different  play,  viz.  how  the  devil  wTould  have 
destroyed  all  Germany  in  its  own  blood.  Now  they  may  con- 
*nc>  fidently  deride  it  and  make  a  mock  of  it.  But  by  prayer 
alone,  if  we  shall  only  persevere  and  not  become  slack  we 
will  yet  be  a  match  both  for  them  and  the  devil.  For,  when-  32 
ever  a  godly  Christian  prays :  "  Dear  Father,  let  thy  will  be 
done,"  God  speaks  from  on  high  and  says :  "  Yes,  dear  child,  it 
shall  be  so,  in  spite  of  the  devil  and  of  all  the  world." 

Let  this  be  said  as  an  exhortation,  that  men  may  learn,  first  33 
of  all,  to  esteem  prayer  as  something  great  and  precious,  and  to 
make  a  proper  distinction  between  "  vain  repetitions"  and  pray- 
ing for  something.  For  we  by  no  means  reject  prayer,  but  the 
bare,  useless  howling  and  murmuring  we  reject,  as  Christ  him- 
self also  rejects  and  prohibits  "  vain  repetitions."  Now  we  34 
will  most  briefly  and  clearly  treat  of  the  Lord's  Prayer.  Here 
we  find  all  needs  and  distresses  comprehended  in  seven  succes- 
sive articles  or  petitions,  which  never  cease  to  pertain  to  us,  and 
each  so  great  that  it  ought  to  constrain  us  to  pray  and  plead 
the  same  all  our  lives. 

The  First  Petition. 

Hallowed  be  thy  name.  35 

This  is  indeed  somewhat  obscure,  and  not  in  good  German  36 
idiom.  For  in  our  mother-tongue  we  would  say  :  "  Heavenly 
Father,  help  that  thy  name  may  by  all  means  be  holy."  But  37 
what  is  it  to  pray  that  his  name  may  be  holy  ?  Is  it  not  holy 
already  ?  Answer :  Yes  it  is  always  holy  in  its  nature,  but  not 
in  our  use.  For  God's  name  is  given  to  us  because  we  have 
been  baptized  and  have  become  Christians,  so  that  we  are  called 
children  of  God,  and  have  the  sacraments,  whereby  he  so  unites 


154  THE  LARGE  CATECHISM. 

us  with  himself  that  everything  which  is  his  must  serve  for 
our  use. 

But  here  a  great  necessity  rests  upon  us,  for  which  we  ought  38 
to  be  most  concerned,  that  this  name  have  its  proper  honor,  be 
esteemed  holy  and  sacred,  as  our  greatest  treasure  and  sanctu- 
ary ;  and  that  as  godly  children  we  pray  that  the  name  of  God, 
i«q  which  is  holy  in  heaven,  may  also  be  and  remain  holy  with 
us  upon  earth  and  in  all  the  world. 

But  how  does  it  become  holy  among  us  ?  Answer,  as  plainly  39 
as  it  can  be  said :  When  both  our  doctrine  and  life  are  godly 
and  Christian.  For  since  in  this  prayer  we  call  God  our 
Father,  it  is  our  duty  always  to  deport  and  demean  ourselves 
as  godly  children,  that  we  may  not  live  to  his  shame,  but  to  his 
honor  and  praise. 

Now  the  name  of  God  can  be  profaned  by  us  either  in  words  40 
or  in  works.     (For  whatever  we  do  upon  the  earth  must  be 
either  words  or  works,  speech  or  act.)     In  the  first  place,  it  is  41 
profaned  if  men  preach,  teach  and  speak  error  and  delusion  in 
the  name  of  God,  so  that  this  name  must  serve  to  adorn  and  to 
find  market  for  falsehood.    Such  is  indeed  the  greatest  profana- 
tion and  dishonor  of  the  divine  name.      In  the  next  place  also,  41 
where  men  make  use  of  the  holy  name  as  a  cloak  for  their 
shame  by  swearing,  cursing,  conjuring,  etc.    In  the  third  place,  43 
by  an  openly  wicked  life  and  works,  when  those  who  are  called 
Christians  and  people  of  God  are  adulterers,  drunkards,  ava- 
ricious, gourmands,  envious  and  slanderers.      Here  also  must 
the  name  of  God  come  to  shame  and  be  profaned  because  of 
us.     For  just  as  it  is  a  shame  and  disgrace  to  a  natural  father  44 
to  have  a  bad,  ruined  child  that  opposes  him  in  words  and 
deeds,  so  that  on  its  account  he  suffers  reproach  and  contempt ; 
so  also  it  brings  dishonor  upon  God   if  we  who  are  called  by 
his  name  and  have  all  manner  of  goods  from  him  teach,  speak 
and  live  in  any  other  manner  except  as  godly  and  heavenly 
children,  that  he  must  hear  it  said  of  us  that  we  cannot  be  the 
children  of  God,  but  must  rather  be  the  children  of  the  devil. 

Thus  you  perceive  that  in  this  petition  we  pray  just  for  that  45 
which  God  has  enjoined  in  the  Second  Commandment ;  namely, 
that  his  name  be  not  taken  in  vain  to  swear,  curse,  lie,  deceive, 
etc.,  but  be  rightly  employed  to  the  praise  and  honor  of  God. 
For  whoever  employs  the  name  of  God  for  any  sort  of  wrong 
*«Q  profanes  and  desecrates  this  holy  name,  as  aforetime  a 
church  was  considered  desecrated  when  a  murder  or  any 
other  crime  had  been  perpetrated  therein,  or  when  a  pyx  or 
altar  was  desecrated,  as  though  holy  in  themselves,  yet  becom- 
ing unholy  in  use.  Thus  this  point  is  easy  and  clear  as  soon  46 
as  the  language  is  understood,  viz.  that  to  hallow  is  the  same  as  in 
our  idiom  to  praise,  magnify  and  honor  both  in  word  and  deed. 


PabtIIL    THE  LOKD'S  PEAYER.  455 

Here  learn  of  how  great  need  such  prayer  is.  For  because  47 
we  see  how  full  the  world  is  of  sects  and  false  teachers,  who  all 
wear  the  holy  name  as  a  cover  and  sham  for  the  doctrines  of 
devils,  we  ought  by  all  means  to  pray  without  ceasing,  and  to 
cry  and  call  upon  God  against  all  such  as  preach  and  believe 
falsely  and  whatever  opposes  and  persecutes  our  Gospel's  pure 
doctrine,  and  would  suppress  it,  as  bishops,  tyrants,  fanatics,  etc. 
Likewise  also  for  ourselves  who  have  the  Word  of  God,  but  are 
not  thankful  for  it,  nor  live  as  you  ought  according  to  the  same. 
If  now  you  pray  for  this  with  your  heart,  you  can  be  sure  that  48 
it  pleases  God.  For  he  will  not  hear  anything  more  dear  to 
him  than  that  his  honor  and  praise  be  considered  above  every- 
thing else,  and  his  Word  be  taught  in  its  purity  and  be  esteemed 
precious  and  holy. 

The  Second  Petition. 
Tliy  kingdom  come. 

As  in  the  First  Petition  we  prayed  that,  as  respects  the  49 
honor  and  name  of  God,  he  would  prevent  the  world  from 
adorning  its  lies  and  wickedness  therewith,  but  cause  it  to  be 
esteemed  high  and  holy  both  in  doctrine  and  life,  that  he  may 
be  praised  and  magnified  in  us ;  so  here  we  pray  that  his  king- 
dom may  come.  But  just  as  the  name  of  God  is  in  itself  holy,  50 
and  we  pray  nevertheless  that  it  be  holy  among  us,  so  also  his 
kingdom  comes  of  its  own  power  without  our  prayer,  yet  we 
pray  nevertheless  that  it  may  come  to  us ;  that  is,  that  it  pre- 
vail among  us  and  with  us,  so  that  we  may  be  a  part  of  those 
among  whom  his  name  is  hallowed  and  his  kingdom  prospers. 
4-,,        But  what  is  the  kingdom  of  God?     Answer  :  Nothing  51 

else  than  what  we  learned  in  the  Creed,  that  God  sent  his 
Son  Jesus  Christ  our  Lord  into  the  world  to  redeem  and  deliver 
us  from  the  power  of  the  devil,  and  to  bring  us  to  himself,  and 
to  govern  us  as  a  King  of  righteousness,  life  and  salvation  against 
sin,  death  and  an  evil  conscience.  And  besides  he  has  given  us 
his  Holy  Ghost,  to  apply  the  same  to  us  by  his  holy  Word,  and 
to  illumine  and  strengthen  us  by  his  power  in  the  faith. 

Therefore  we  pray  here  in  the  first  place  that  this  may  be-  5? 
come  effective  with  us,  and  that  the  name  of  God  be  so  praised 
through  his  holy  Word  and  a  Christian  life  that  we  who  have 
accepted  it  may  abide  and  daily  grow  therein,  and  that  it  may 
gain  approbation  and  adherence  among  other  people,  proceed 
with  power  throughout  the  world,  that  many  may  find  entrance 
into  the  kingdom  of  grace,  be  made  partakers  of  redemption, 
and  be  so  led  by  the  Holy  Ghost  that  we  shall  for  ever  remain 
altogether  in  a  kingdom  now  begun. 

For  God's  kingdom  comes  to  us  in  two  ways ;  first,  here  53 


456  THE  LARGE  CATECHISM. 

temporarily  through  the  Word  and  faith ;  and  secondly,  in 
eternity  for  ever  through  revelation.  We  therefore  pray  for 
both,  viz.  that  it  may  come  to  us  who  are  not  yet  therein,  and 
to  us  who  have  received  the  same,  by  daily  increase,  and  here- 
after in  eternal  life.  All  that  is  but  as  much  as  to  say :  Dear  54 
Father,  we  pray,  give  first  thy  Word,  that  the  Gospel  be 
preached  effectively  throughout  the  world ;  and  secondly,  that 
it  be  received  in  faith,  and  work  and  live  in  us,  so  that  through 
the  Word  and  the  power  of  the  Holy  Ghost  thy  kingdom  may 
prevail  among  us,  and  the  kingdom  of  the  devil  be  overcome, 
that  it  may  have  no  right  or  power  over  us,  until  at  last  it 
shall  be  utterly  destroyed,  and  sin,  deatli  and  hell  shall  be  ex- 
terminated, that  we  may  live  for  ever  in  perfect  righteousness 
and  blessedness. 

From  this  you  perceive  that  we  pray  here  not  for  a  crust  55 
of  bread  or  a  temporal,  perishable  good ;  but  for  an  eternal, 
ineffable  treasure  and  everything  that  God  himself  can  effect ; 
which  is  far  too  great  for  any  human  heart  to  think  of  desir- 
ing if  he  had  not  himself  commanded  us  to  pray  for  the  same. 
-7p   But  because  he  is  God   he  claims  the  honor  of  giving  56 

much  more  and  more  richly  than  any  one  can  compre- 
hend— like  an  eternal,  unfailing  fountain,  which  the  more  it 
pours  forth  and  overflows,  the  more  it  continues  to  give — and 
he  desires  nothing  more  earnestly  of  us  than  that  we  ask  much 
and  great  things  of  him,  and  again  is  angry  if  wre  do  not  ask 
and  pray  confidently. 

For  just  as  if  the  richest  and  most  mighty  emperor  would  57 
bid  a  poor  beggar  ask  whatever  he  might  desire,  and  were  pre- 
pared to  give  great  imperial  presents,  and  the  fool  would  beg 
only  for  a  dish  of  gruel ;  he  would  be  rightly  considered  a 
rogue  and  a  scoundrel,  who  was  despising  and  making  a  monk 
of  the  invitation  of  his  imperial  majesty,  and  who  would  not 
be  worthy  of  coming  into  his  presence.  So  also  it  is  a  great 
reproach  and  dishonor  to  God  if  we  to  whom  he  offers  and 
pledges  such  great  and  unspeakable  treasures  despise  the  same, 
and  do  not  have  sufficient  confidence  to  receive  them,  but 
scarcely  venture  to  pray  for  a  piece  of  bread. 

That  is  all  the  fault  of  the  shameful  unbelief  which  does  58 
not  look  to  God  for  as  much  good  as  will  satisfy  the  stomach  ; 
much  less  expects  without  doubt  such  eternal  treasures  of  God. 
Therefore  we  must  strengthen  ourselves  against  it,  and  let  this 
be  our  first  prayer.  Then  indeed  wil?  all  else  be  richly  be- 
stowed upon  us,  as  Christ  teaches  (Matt.  6  :  33) :  "  Seek  ye  first 
the  kingdom  of  God  and  his  righteousness  ;  and  all  these  things 
shall  be  added  unto  you."  For  how  could  he  allow  as  to  suffer 
want  in  temporal  things  when  he  promises  that  which  is  eternal 
and  imperishable? 


Part  III.    THE  LORD'S  PRAYER.  457 

The  Third  Petition. 
Thy  will  be  done  on  earth,  as  it  is  in  heaven.  59 

Thus  far  we  have  prayed  that  God's  name  be  honored  by  60 
as,  and  that  his  kingdom  prevail  among  ns ;  in  which  two 
points  is  comprehended  all  that  pertains  to  the  honor  of  God 
and  to  our  salvation,  that  we  come  into  the  ownership  of  God 
Aj,y  and  all  his  possessions.  But  the  great  need  is,  that  we 
cling  firmly  to  their,  and  do  not  suffer  ourselves  to  be  torn 
therefrom.  For  as  in  a  good  government  it  is  not  only  necessary  61 
that  there  be  those  who  build  and  govern  well,  but  also  those 
who  make  defence,  afford  protection  and  maintain  it  in  security  ; 
so  here  also,  although  we  have  prayed  for  the  things  of  the 
greatest  need,  viz.  for  \  the  Gospel,  faith  and  the  Holy  Ghost, 
that  he  may  govern  us  and  redeem  us  from  the  power  of  the 
devil,  we  must  also  pray  that  his  will  be  done.  For  if  we  are 
to  abide  therein,  there  will  be  quite  wonderful  encounters,  so 
that,  on  account  of  them,  we  must  suffer  many  thrusts  and  blows 
from  everything  that  ventures  to  oppose  and  prevent  the  ful- 
filment of  the  two  petitions  that  precede. 

For  no  one  believes  how  the  devil  opposes  and  exerts  all  his  62 
powers  against  them,  and  cannot  suffer  that  any  one  teach  or 
believe  aright.  And  it  hurts  him  beyond  measure  to  suffer  his 
lies  and  abominations,  that  have  been  honored  under  the  most 
specious  pretexts  of  the  divine  Name,  to  be  exposed,  and  that  he 
be  disgraced,  and  besides  be  driven  out  of  the  heart,  and  suffer 
such  a  breach  to  be  made  in  his  kingdom.  Therefore,  with  all 
his  power  and  might  he  chafes  and  rages  as  a  fierce  enemy, 
and  marshals  all  his  subjects,  and  enlists  the  world  and  our 
own  flesh  as  his  allies.  For  our  flesh  is  in  itself  indolent  and  63 
inclined  to  evil,  even  though  we  have  accepted  and  believe  the 
Word  of  God.  The  world,  too,  is  perverse  and  wicked  ;  this  he 
incites  against  us  in  various  ways,  and  kindles  and  adds  fuel, 
that  he  may  hinder  and  drive  us  back,  cause  us  to  fall  and 
again  bring  us  under  his  power.  That  is  all  his  will,  mind  64 
and  thought,  for  which  he  strives  day  and  night,  and  never 
rests  a  moment,  but  employs  all  arts,  malicious  devices,  ways 
and  means  which  he  can  invent. 

We  therefore  who  would  be  Christians  must  surely  reckon  65 
upon  having  the  devil  with  all  his  angels,  together  with  the 
world,  as  our  enemies,  who  will  bring  every  possible  misfortune 
and  grief  upon  us.  For  wThere  the  Word  of  God  is  preached, 
accepted  or  believed,  and  produces  fruit,  there  the  holy  cross 
m-m  cannot  be  wanting.  And  let  no  one  think  that  he  shall 
have  peace ;  but  he  must  risk  whatever  he  has  upon  earth — 
possessions,  honor,  house  and  estate,  wTife  and  child,  body  and 
life.     That  hurts  indeed  our  flesh  and  the  old  Adam.     For  the  U 

68 


458  THE   LARGE  CATECHISM. 

test  is  to  be  steadfast  and  to  suffer  with  patience  whatever  afflic- 
tions befall  us,  and  to  yield  whatever  is  taken  from  us. 

Therefore  there  is  just  as  ranch  need,  as  in  everything  else,  67 
that  we  pray  without  ceasing :  "  Dear  Father,  thy  will  be  done, 
not  the  will  of  the  devil  and  of  our  enemies,  nor  of  anything 
that  would  persecute  and  destroy  thy  holy  Word,  or  hinder  thy 
kingdom ;  and  grant  that  we  may  bear  with  patience  and  may 
overcome  in  whatever  it  be  our  lot  to  suffer  on  account  of  this 
thy  will,  so  that  our  poor  flesh  may  not  yield  or  fall  away 
from  weakness  or  indolence." 

In  these  three  petitions  we  find  expressed  in  the  simplest  61 
manner  the  need  which  pertains  to  God  himself,  yet  all  for  our 
sakes.  For  whatever  we  pray  concerns  only  us,  namely,  as 
we  have  said,  that  the  will  of  God,  which  must  be  done  with- 
out us,  may  also  be  done  in  us.  For  as  his  name  must  be  hal- 
lowed and  his  kingdom  come  without  our  prayer,  so  also  his 
will  must  be  done  and  succeed,  although  the  devil  with  all  his 
adherents  raise  a  tumult  and  rage  in  fury,  and  undertake  to 
utterly  exterminate  the  Gospel.  But  for  our  own  sake  we  must 
pray  that,  even  against  their  fury,  his  will  be  also  done  with- 
out hindrance  in  us,  that  they  may  accomplish  nothing,  and  we 
remain  firm  against  all  violence  and  persecution,  and  submit  to 
the  will  of  God. 

Such  prayer  must  indeed  be  our  protection  and  defence  now,  69 
to  repel  and  overcome  all  that  the  devil,  Pope,  bishops,  tyrants 
and  heretics  can  do  against  our  Gospel.  Let  them  rage  all  to- 
gether and  attempt  their  utmost,  and  deliberate  and  resolve  how 
they  may  destroy  and  exterminate  us,  that  their  will  and  coun- 
A~r  sel  may  prevail.  One  or  two  Christians  with  this  petition 
alone  shall  be  our  wall  against  them,  upon  which  they 
shall  dash  themselves  to  pieces.  This  consolation  and  con- 7c 
fidence  we  have,  that  the  will  and  purpose  of  the  devil  and  of 
all  our  enemies  must  fail  and  come  to  naught,  however  proud, 
secure  and  powerful  they  know  themselves  to  be.  For  if  their 
will  were  not  broken  and  frustrated,  the  kingdom  of  God 
could  not  abide  upon  the  earth  or  his  name  be  hallowed. 

The  Fourth  Petition. 
Give  us  this  day  our  daily  bread.  71 

Here  we  are  mindful  of  the  poor  bread-basket,  namely,  of  72 
our  body  and  the  necessaries  of  the  temporal  life.  It  is  a  brief 
and  simple  word,  but  it  is  also  very  broad  and  comprehensive. 
For  if  you  speak  of,  and  pray  for,  daily  bread,  you  pray  for 
everything  that  is  necessary  in  order  to  have  and  enjoy  the 
same,  and  also  against  everything  which  interferes  with  it. 
Therefore  you  must  enlarge  your  thoughts  and  extend  them 


Part  in.    THE  LOKiyS  PKAYEK.  459 

afar,  not  only  to  the  oven  or  the  flour-barrel,  but  to  the  dis- 
tant field  and  the  entire  land,  which  bears  and  brings  to  us 
daily  bread  and  every  sort  of  sustenance.  For  if  God  did  not 
cause  it  to  grow,  and  bless  and  preserve  it  in  the  field,  we  could 
never  take  bread  from  the  oven  or  have  any  to  set  upon  the 
table. 

To  speak  briefly,  this  petition  includes  everything  that  belongs  73 
to  our  entire  life  in  the  world.  For  on  that  account  alone  do  we 
need  daily  bread.  But  to  our  life  it  is  not  only  necessary  that 
our  body  have  food  and  covering  and  other  necessaries,  but  also 
that  we  live  in  peace  and  quiet  with  those  among  whom  we  live 
and  have  our  intercourse  in  daily  business  and  conversation  and 
in  every  manner  possible ;  in  short,  whatever  pertains  to  the 
interests  of  family,  of  neighbors  and  of  government.  For 
where  these  things  do  not  prosper  as  they  ought,  the  necessa- 
47fi   ries  of  life  also  must  fail,  and  life  cannot  be  maintained. 

There  is,  besides,  the  greatest  need  to  pray  for  temporal  74 
authority  and  government,  as  that  by  which,  most  of  all,  God 
preserves  to  us  our  daily  bread  and  all  the  comforts  of  this  life. 
For  though  we  had  received  of  God  all  good  things  in  abun- 
dance, we  should  not  be  able  to  retain  any  of  them,  or  use 
them  in  security  and  happiness,  if  he  did  not  give  us  a  per- 
manent and  peaceful  government.  For  where  there  are  dis- 
sension, strife  and  war,  there  the  daily  bread  is  already  taken 
away,  or  at  least  diminished. 

Therefore  it  would  be  very  proper  to  place  in  the  coat-of-75 
arms  of  every  pious  prince  the  figure  of  a  loaf  of  bread,  in- 
stead of  that  of  a  lion  or  of  a  wreath  of  rue,  or  to  stamp  it 
upon  the  coin,  to  remind  both  them  and  their  subjects  that 
by  their  office  we  have  protection  and  peace,  and  that  without 
them  we  could  not  eat  and  retain  our  daily  bread.  Wherefore 
also  they  are  worthy  of  all  honor,  so  that  we  should  give  to 
them  for  their  office  what  we  ought  and  can,  as  to  those  through 
whom  we  enjoy  in  peace  and  quietness  what  we  have,  inas- 
much as  otherwise  we  could  not  retain  a  farthing ;  and  that  in 
addition  we  shall  also  pray  for  them  that  through  them  God 
may  bestow  on  us  still  more  blessing  and  good. 

Thus  we  have  very  briefly  indicated  how  far  this  petition  76 
extends  through  all  interests  upon  earth.  Of  this  any  one 
might  indeed  make  a  long  prayer,  and  with  many  words  enu- 
merate all  the  things  that  are  included  therein,  as  that  we  pray 
God  to  give  to  us  food  and  drink,  garments,  house  and  estate, 
and  health  of  body,  also  that  he  cause  the  grain  and  fruits  of 
the  field  to  grow  and  produce  richly.  And  that  afterwards  he 
help  us  in  our  families,  giving  and  preserving  to  us  a  godly 
wife,  pious  children  and  servants ;  cause  our  work,  handicraft, 
or  whatever  we  have  to  do  to  prosper  and  succeed,  and  favor 


460  THE   LARGE  CATECHISM. 

us  with  faithful  neighbors  and  good  friends,  etc.     Also  to  give  77 
to  emperors,  kings  and  all  ranks,  and  especially  to  our  rulers 
and  all  counsellors,  magistrates  and  officers,  wisdom,  strength 
,~7   and  success  for   good  government  and  victory  over  the 
Turks  and  all  our  enemies ;  to  give  to  subjects  and  the 
common  people  obedience,  peace  and  harmony  in  their  life  with 
one  another;  and  that  he  would  preserve  us  from  all  sorts  of  78 
calamity  to  body  and  support,  as  lightning,  hail,  fire,  flood, 
poison,  pestilence,  cattle-plague,  war  and   bloodshed,  famine, 
destructive  beasts  and  wicked  men,  etc.     All  this  it  is  impor-79 
tant  to  impress  upon  the  simple,  viz.  that  these  things  come 
from  God  and  must  be  prayed  for  by  us. 

But  this  petition  is  especially  directed  against  our  chief  80 
enemy,  the  devil.  For  all  his  thought  and  desire  is  occupied 
with  depriving  us  of  all  that  we  have  from  God  and  hindering 
us  in  its  enjoyment;  and  he  is  not  satisfied  to  obstruct  and  de- 
stroy spiritual  government  in  order  that  he  may  lead  souls 
astray  by  his  lies  and  bring  them  under  his  power,  but  he  also 
seeks  to  prevent  the  stability  of  all  government  and  honorable 
peaceable  relations  upon  earth.  Thus  he  causes  so  much  con- 
tention, murder,  sedition  and  war,  also  lightning  and  hail,  de- 
struction of  grain  and  cattle,  poisoning  the  air,  etc.;  in  short,  81 
he  is  sorry  that  any  one  has  a  morsel  of  bread  from  God  and 
eats  the  same  in  peace;  and  if  it  were  in  his  power,  and  our 
prayer  (next  to  God)  did  not  prevent  him,  he  would  not  allow 
a  stalk  in  the  field  or  a  farthing  in  the  house,  yea,  not  even  an 
hour  of  life,  to  those  especially  who  have  the  Word  of  God  and 
endeavor  to  be  Christians. 

Thus  God  also  wishes  to  indicate  to  us  how  he  cares  for  us  82 
in  all  our  need  and  faithfully  provides  also  for  our  daily  main- 
tenance. And  although  he  grants  and  preserves  the  same  even  83 
to  the  wicked  and  knaves,  yet  he  wishes  that  we  pray  to 
him  for  it ;  so  that  we  may  recognize  that  we  receive  it  from 
his  hand,  and  may  feel  his  paternal  goodness  toward  us  therein. 
For  when  he  withdraws  his  hand  nothing  can  prosper  or  be 

laintained  to  the  end,  as  is  daily  seen  and  experienced.  How  84 
much  trouble  there  is  now  in  the  world  only  on  account  of  bad 
coin,  yea  on  account  of  daily  oppression  and  imposition  in  com- 
mon trade,  bargaining  and  labor  on  the  part  of  those  who  wan- 
47R  tonly  oppress  the  poor  and  deprive  them  of  their  daily 
bread !  This  indeed  we  must  allow  them  to  do ;  but  let 
them  take  care  that  they  do  not  omit  the  common  prayer,  and 
that  this  petition  in  the  Lord's  Prayer  be  not  against  them. 


Part  III.    THE  LORD'S  PRAYER.  461 


The  Fifth  Petition. 

And  forgive  us  our  trespasses,  as  we  forgive  those  who  trespass  8  5 
against  us. 

This  point  now  pertains  to  our  poor  miserable  life,  which,  al-  86 
though  we  have  and  believe  the  Word  of  God,  and  do  and  suifer 
his  will,  and  are  supported  by  his  gifts  and  blessings,  is  never- 
theless not  without  sin.  For  we  stumble  daily  and  transgress 
because  we  live  in  the  world,  among  men  who  do  us  great 
wrong  aud  give  cause  for  impatience,  anger,  revenge,  etc.  And  87 
besides  we  have  Satan  at  our  back,  who  attacks  us  on  every 
side,  and  fights  (as  we  have  heard)  against  all  the  foregoing 
petitions,  so  that  it  is  not  possible  to  stand  always  firm  in  such 
a  persistent  conflict. 

Therefore  there  is  here  again  great  need  to  call  upon  God  and  88 
to  pray :  "  Dear  Father,  forgive  us  our  trespasses."  Not  as 
though  he  did  not  without,  and  even  before,  our  prayer  forgive 
sin  (for  he  has  given  us  the  Gospel,  in  which  is  pure  forgive- 
ness) before  we  prayed  or  ever  thought  about  it.  But  this  is  to 
the  intent  that  we  may  recognize  and  accept  such  forgiveness. 
For  since  the  flesh  in  which  we  daily  live  is  of  such  a  nature  89 
that  it  neither  believes  .nor  trusts  God,  and  is  ever  active  in 
evil  lusts  and  devices,  that  we  sin  daily  in  word  and  deed,  in 
sins  of  omission  and  commission,  by  which  peace  of  conscience 
is  destroyed,  so  that  it  is  afraid  of  the  wrath  and  displeasure  of 
God,  and  thus  loses  the  comfort  and  consolation  of  the  Gospel, 
it  is  an  unceasing  necessity  that  we  have  recourse  to  this  peti- 
tion, and  obtain  therein  consolation  wherewith  to  again  comfort 
the  conscience. 
4~q        But  this  should  serve  to  break  our  pride  and  keep  us  90 

humble.  For  he  has  reserved  this  prerogative  to  himself, 
that  if  any  one  boast  of  his  godliness  and  despise  others,  he 
may  regard  himself  in  the  light  of  this  prayer,  and  thus  he  will 
find  that  he  is  no  better  than  others,  and  that  in  the  presence 
of  God  all  must  lower  their  plumes,  and  be  glad  merely  that 
they  can  attain  forgiveness.  And  let  no  one  think  that  as  long  97 
as  we  live  here  he  can  reach  such  position  that  he  will  not 
need  such  forgiveness.  In  short,  if  God  do  not  forgive  with- 
out intermission  we  are  lost. 

It  is  therefore  the  intent  of  this  petition  that  God  would  9a 
not  regard  our  sins  and  bring  in  account  against  us  what  we 
daily  deserve ;  but  would  deal  graciously  with  us,  and  forgive, 
as  he  has  promised,  and  thus  grant  us  a  joyful  and  confident 
conscience  to  stand  before  him  in  prayer.  For  where  the  heart 
is  not  in  right  relation  towards  God,  nor  can  take  such  confi- 
derce,  it  will  never  more  venture  to  pray.     But  such  con- 


462  THE  LARGE  CATECHISM. 

fident  and  joyful  heart  is  impossible  except  in  the  ae,uirance  of 
the  forgiveness  of  sin. 

But  there  is  a  necessary  yet  consolatory  addition  attajhed :  93 
"As  we  forgive." 

He  has  promised  that  we  shall  be  sure  that  everything  is 
forgiven  and  pardoned,  yet  in  so  far  as  we  also  forgive  our 
neighbor.  For  just  as  we  daily  sin  much  against  God — and  94 
yet  he  forgives  us  all  through  grace — so  we  must  ever  forgive 
our  neighbor  who  does  us  injury,  violence  and  wrong,  and 
shows  malice  toward  us,  etc.  If,  therefore,  you  do  not  forgive,  95 
then  do  not  think  that  God  forgives  you ;  but  if  you  forgive, 
you  have  this  consolation  and  assurance,  that  you  have  forgive- 
ness in  heaven.  This  is  not  on  account  of  your  forgiving,  for  96 
God  forgives  freely  and  without  condition,  out  of  pure  grace, 
because  he  has  so  promised  as  the  Gospel  teaches.  But  he  has 
rather  appointed  this  as  a  token  for  our  confirmation  and  assur- 
,™  ance  in  addition  to  the  promise  (which  accords  also  with 
this  prayer),  (Luke  6  :  37) :  "Forgive  and  ye  shall  be  for- 
given" Therefore  Christ  also  repeats  it  after  the  Lord's  Prayer, 
and  says  (Matt.  6  :  14) :  "For  if  ye  forgive  men  their  trespasses} 
your  heavenly  Father  will  also  forgive  you." 

This  sign  is  therefore  annexed  to  this  petition,  that  when  we  97 
pray  we  remember  the  promise  and  think  :  "Dear  Father,  for 
this  reason  I  come  and  pray  thee  to  forgive  me ;  not  that  I  can 
make  satisfaction,  or  can  merit  anything  by  my  works,  but 
because  thou  hast  promised  and  attached  the  seal  thereto,  that  I 
should  be  as  sure  as  though  I  had  absolution  pronounced  by 
thyself."  For  as  great  effects  as  Baptism  and  the  Lord's  Supper  98 
produce,  which  are  appointed  as  external  signs,  this  sign  can 
also  produce  to  confirm  our  consciences  and  cause  them  to  re- 
joice<  And  it  is  especially  given  for  this  purpose,  viz.  that  we 
might  practise  and  make  -use  of  it  every  hour,  as  that  which  we 
have  with  us  at  all  times. 

The  Sixth  Petition. 
And  lead  us  not  into  temptation.  99 

We  have  now  heard  enough  of  the  struggle  and  toil  required  100 
to  preserve  all  that  for  which  we  pray,  and  to  persevere  therein, 
which,  nevertheless,  is  not  achieved  without  infirmities  and 
stumbling.  Besides,  although  we  have  received  forgiveness 
and  a  good  conscience  and  are  entirely  acquitted,  yet  is  our 
life  of  such  a  nature  that  one  stands  to-day,  and  to-morrow 
falls.  Therefore,  even  though  we  be  godly  and  stand  be- 
fore God  with  a  good  conscience,  yet  we  must  ever  pray  that 
he  would  not  suffer  us  to  relapse  and  yield  to  trials  and  temp- 
tations. 


Part  III.    THE  LORD'S  PRAYER  463 

But  this  temptation,  or  (as  our  old  Saxons  used  to  say)  ioi 
Bekocrunge,  is  of  three  kinds,  namely,  of  the  flesh,  of  the 
world  and  of  the  devil.  For  we  all  dwell  in  the  flesh  and  ioa 
carry  the  old  Adam  on  our  shoulders ;  he  exerts  himself  and 
daily  incites  us  to  wantonness,  indolence,  excess  in  eating  and 
drinking,  avarice  and  deception,  to  defraud  our  neighbor  and 
to  impose  upon  him,  and,  in  short,  to  all  manner  of  evil  lusts 
which  cleave  to  us  by  nature,  and  to  which  we  are  incited  by 
the  society  and  example  of  other  people,  and  by  what  we  hear 
and  see,  which  often  irritate  and  corrupt  even  a  guiltless  heart. 
4Q1         Then  comes  the  world,  which  offends  us  in  word  and  103 

deed,  and  impels  us  to  anger  and  impatience.  In  short, 
there  is  nothing  but  hatred  and  envy,  enmity,  violence  and 
wron[,,  unfaithfulness,  vengeance,  cursing,  raillery,  slander, 
pride  and  haughtiness,  with  superfluous  ornament,  honor,  fame 
and  power,  where  no  one  is  willing  to  be  the  least,  but  every 
one  de,iires  to  sit  at  the  head  and  to  be  seen  before  all. 

Then  comes  the  devil,  inciting  and  provoking  in  all  direc-  104 
tions,  but  especially  exerting  himself  in  spiritual  matters  and 
such  as  pertain  to  the  conscience,  namely,  to  induce  us  to  de- 
spise and  disregard  the  works  and  Word  of  God,  to  tear  us 
from  our  faith,  from  hope  and  from  love,  and  bring  us  into  a 
perverted  faith  or  unbelief,  false  security  and  obduracy;  or,  on 
the  other  hand,  to  despair,  denial  of  God,  blasphemy  and  in- 
numerable other  shocking  things.  These  are  indeed  snares 
and  nets — yea,  real  fiery  darts  which  the  devil  shoots  most 
venomously  into  the  heart,  and  not  flesh  and  blood. 

Great  and  grievous  indeed  are  these  dangers  and  temptations  105 
which  every  Christian  must  bear,  even  though  each  one  were 
alone  by  himself.  So  that  every  hour  that  we  are  in  this  vile 
life,  where  we  are  attacked  on  all  sides,  chased  and  hunted  down, 
we  are  moved  to  cry  out  and  to  pray  that  God  would  not  suffer 
us  to  become  weary  and  faint  and  to  relapse  into  sin,  shame 
and  unbelief;  for  otherwise  it  would  be  impossible  to  overcome 
even  the  least  temptation. 

This, then, is  "not  leading  us  into  temptation"  viz.  when  he  106 
gives  us  power  and  strength  to  resist,  even  when  the  temptation 
be  not  taken  away. or  removed.  For  since  we  live  in  the  flesh 
and  have  the  devil  about  us,  no  one  can  escape  temptation  and 
allurements;  and  it  cannot  be  otherwise  than  that  we  must 
endure  trials — yea,  even  be  entangled  in  them  ;  but  for  this  we 
pray,  viz.  that  we  may  not  fall  and  be  drowned  therein. 

To  feel  temptation  is  therefore  a  far  different  thing  from  107 

-go   consenting  or  yielding  to  it.    We  must  all  feel  it,  although 

not  all  in  the  same  manner,  but  some  in  a  greater  degree 

and  more  severely  than  others ;  as  youth  suffer  especially  from 

the  flesh,  afterwards  they  that  attain  to  middle  life  and  old  age, 


484  THE  LARGE  CATECHISM. 

from  the  world,  but  others  who  are  occupied  w  ith  spiritual 
matters — that  is,  strong  Christians — from  the  devil.  But  such  iof 
feeling,  as  long  as  it  is  against  our  will  and  we  prefer  to  be  rid 
of  it,  can  harm  no  one.  For  if  we  did  not  feel  it,  it  could 
not  be  called  a  temptation.  But  to  consent  thereto  is  when  we 
give  it  loose  reins  and  do  not  resist  or  pray  against  it. 

Therefore  we  Christians  must  be  armed  and  daily  expect  to  109 
be  incessantly  attacked,  so  that  no  one  go  on  in  security  and 
heedlessly,  as  though  the  devil  were  far  from  us,  but  at  all 
times  expect  and  return  his  blows.  For  though  I  now  am 
chaste,  patient,  kind  and  in  firm  faith,  the  devil  will  yet  this 
hour  send  such  an  arrow  into  my  heart  that  I  can  scarcely 
stand.  For  he  is  an  enemy  that  never  desists  nor  becomes 
tired,  so  that  when  one  temptation  ceases,  others  always  arise 
anew. 

Therefore  there  is  no  help  or  comfort,  except  to  run  hither  11c 
and  to  take  hold  of  the  "Lord's  Prayer"  and  thus  address 
God  from  the  heart :  "  Dear  Father,  thou  hast  taught  me  to 
pray.  Let  me  not  relapse  because  of  temptations."  Thus  you  1 1 1 
shall  see  that  they  must  desist,  and  finally  yield.  Else  if  you 
venture  to  help  yourself  by  your  own  thoughts  and  counsel, 
you  will  only  make  the  matter  worse  and  give  the  devil  more 
space.  For  he  has  a  serpent's  head,  which  if  it  gain  an  open- 
ing into  which  he  can  pry,  the  whole  body  will  follow  with- 
out detention.  But  prayer  can  prevent  him  and  drive  him 
back. 

The  Seventh  and  Last  Petition. 

But  deliver  us  from  evil.     Amen.  112 

-go        In  the  Greek  text  this  petition  says:  "Deliver  or  pre-  113 

serve  us  from  the  evil  one,  or  the  malicious  one;"  and  looks 
as  if  it  were  speaking  of  the  devil,  as  though  he  would  comprehend 
everything  in  one,  that  the  entire  substance  of  all  our  prayer 
should  be  directed  against  our  chief  enemy.  For  it  is  he  who 
\pre vents  and  destroys  everything  among  us  that  we  pray  for: 
the-4iame  or  honor  of  God,  God's  kingdom  and  will,  our  daily 
bread,  a  cheerful  good  conscience,  etc. 

Therefore  we  finally  sum  it  all  up  and  say  :  "Dear  Father,  114 
pray  help  that  we  be  rid  of  all  these  calamities.',  But  there  is  115 
nevertheless  also  included  whatever  may  happen  to  us  under 
the  devil's  kingdom — poverty,  shame,  death,  and,  in  short,  all 
misery  and  sorrow  which  is  so  without  limit  upon  the  earth. 
For  since  the  devil  is  not  only  a  liar,  but  also  a  murdcer,  he 
constantly  seeks  our  life,  and  wreaks  his  anger  whenever  he 
can  affect  our  bodies  with  misfortune  and  harm.  Hence  it 
comes  that  he  often  breaks  men's  necks  or  drives  them  to  in- 
sanity, drowns  some,  and  induces  many  to  commit  suicide,  and 


Part  IV.    BAPTISM.  465 

to  many  other  terrible  calamities.     Therefore  we  have  nothing  116 
left  upon  earth  to  do  but  to  pray  against  this  arch-enemy  with- 
out ceasing.     For  unless  God  preserved  us  we  would  not  be 
secure  against  him  for  even  an  hour. 

Hence  you  see  again  how  God  wishes  us  to  pray  to  him  for  117 
everything  also  which  affects  our  bodily  interests,  that  we  seek 
and  expect  help  nowhere  else  except  in  him  alone.  But  this  118 
point  he  put  last.  For  if  we  are  to  be  preserved  and  delivered 
from  all  evil,  the  name  of  God  must  be  sanctified  in  us,  his 
kingdom  must  be  with  us  and  his  will  be  done  among  us. 
After  that  he  will  preserve  us  from  sin  and  shame,  and  be- 
sides from  everything  that  might  harm  or  injure  us. 

Thus  God  has  briefly  placed  before  us  all  the  necessities  1 19 
which  may  ever  concern  us,  so  that  we  might  have  no  excuse 
for  not  praying.     But  all  depends  upon  this,  that  wre  learn  to 
say  "Amen"  that  is,  that  we  do  not  doubt  that  our  prayer  will 
surely  be  heard,  and  that  what  we  pray  shall  be  done.     For  120 
this  is  nothing  else  than  the  word  of  undoubting  faith,  not  of 
one  praying  at  a  venture,  but  of  one  who  knows  that  God 
40,    does  not  lie  to  him,  since  he  has  promised  to  grant  it. 
Where,  therefore,  there  is  no  such  faith,  there  also  can  be 
no  true  prayer.     It  is,  therefore,  a  pernicious  delusion  of  those  121 
who  thus  pray  that  they  cannot  from  the  heart  say  "Amen" 
thereto,  and  positively  conclude  that  God  will  answer  their 
prayer,  but  that  they  remain  in  doubt  and  say,  "  How  should 
I  be  so  bold  as  to  boast  that  God  will  answer  my  prayer  ? 
Since  I  am  nothing  but  a  poor  sinner,"  etc. 

The  reason  for  this  is,  they  regard  not  the  promise  of  122 
God,  but  their  own  work  and  worthiness,  whereby  they  de- 
spise God  and  reproach  him  with  lying,  and  therefore  they 
receive  nothing.      As  St.  James   says  (1:6):    "But  let  him  123 
ask  in  faith,  nothing  wavering:  for  he  that  waver eth  is  like  a 
wave  of  the  sea,  driven  with  the  wind  and  tossed.     For  let  not 
that  man  think  that  he  shall  receive  anything  of  the  Lord." 
Only  consider  the  importance  that  God  attaches  to  our  being,  124 
sure  that  we  do  not  pray  in  vain,  and  to  our  avoidance  of  a 
light  estimation  of  prayer. 


PART   FOURTH. 


485  OF  BAPTISM. 

We  have  now  finished  the  three  chief  parts  of  common  1 
Christian  doctrine.     Besides  these  we  have  yet  to  speak  of  our 
59 


466  THE  LARGE  CATECHISM. 

two  sacraments  instituted  by  Christ,  of  which  also  every  Chris- 
tian oughl  to  have  at  least  some  short  elementary  instruction, 
because  without  them  there  can  be  no  Christian  ;  although,  alas  ! 
hitherto  no  instruction  concerning  them  has  been  given.  But  a 
in  the  first  place  we  take  up  baptism,  by  which  we  are  first  re- 
ceived into  the  Chiistian  Church.  That  it  may  be  readily  un- 
derstood, we  will  carefully  treat  of  it,  and  keep  only  to  that 
which  it  is  necessary  to  know.  For  how  it  is  to  be  maintained 
and  defended  against  heretics  and  sects  we  will  commend  to 
the  learned. 

In  the  first  place,  it  is  important  above  all  things  to  know  3 
well  the  words  upon  which  baptism  is  founded,  and  to  which 
everything  pertains  that  is  to  be  said  on  the  subject,  namely, 
where  the  Lord  Christ  speaks  (Matt.  28  :  19):  "Go  ye  therefore 4 
and  teach  all  nations,  baptizing  them  in  the  name  of  tlie  Father, 
and  of  the  Son,  and  of  the  Holy  Ghost." 

Likewise  in  St.  Mark,  the  last  chapter  (v.  16) :  "He  that  be-  5 
lieveth  and  is    baptized  shall  be  saved;  but  he  that  belteveth  not 
shall  be  damned" 

In  these  words  we  must  notice,  in  the  first  place,  that  here  6 
stands  God's  commandment  and  institution  that  we  shall  not 
doubt  that  baptism  is  divine,  and  not  devised  and  invented  by 
men.  For  as  truly  as  I  can  say  no  man  has  spun  the  Ten 
Commandments,  the  Creed  and  the  Lord's  Prayer  out  of  his 
head,  but  they  are  revealed  and  given  by  God  himself,  so  also 
I  can  boast  that  baptism  is  no  human  trifle,  but  that  it  is  in- 
*gn  stituted  by  God  himself,  and  that  it  is  most  solemnly  and 
rigidly  commanded  that  we  must  be  baptized  or  we  can- 
not be  saved.  It  is  not,  then,  to  be  regarded  a  trifling  matter, 
like  the  putting  on  of  a  new  coat.  For  it  is  of  the  greatest  im-  7 
portance  that  we  esteem  baptism  excellent,  glorious  and  exalted, 
for  which  we  chiefly  contend  and  fight,  because  the  world  is  now 
so  full  of  sects  exclaiming  that  baptism  is  a  merely  external 
thing,  and  that  external  things  are  of  no  use.  But  let  it  be  8 
ever  so  much  an  external  thing,  here  stand  God's  Word  and 
commandment  which  have  instituted,  established  and  confirmed 
baptism.  But  what  God  has  instituted  and  commanded  cannot 
be  a  vain,  useless  thing,  but  must  be  most  precious,  though  in 
external  appearance  it  be  of  less  value  than  a  straw.  If  hith-  9 
erto,  when  the  Pope  with  his  letters  and  bulls  dispensed  indul- 
gences and  consecrated  altars  and  churches,  solely  because  it  has 
been  considered  a  great  thing  of  the  letters  and  seals ;  we  ought 
to  esteem  baptism  much  more  highly  and  more  precious,  because 
God  has  commanded  it,  and  it  is  performed  in  his  name.  For 
these  are  the  words .  Go  .  .  .  baptize — but  not  in  your  name, 
but  in  the  name  of  God. 

For  to  be  baptized  in  the  name  of  God  is  to  be  baptized  not  ic 


Part  IV.    BAPTISM.  40 1 

by  men,  but  by  God  himself.  Therefore,  although  it  is  per- 
formed by  human  hands,  it  is  nevertheless  God's  own  work. 
From  this  fact  every  one  may  himself  readily  infer  that  it  is  a 
far  higher  work  than  the  work  of  any  man  or  saint.  For  what 
greater  work  can  we  do  than  the  work  of  God  ? 

But  here  the  devil  makes  his  great  efforts  to  delude  us  with  1 1 
false  appearances,  and  lead  us  away  from  the  work  of  God  io 
our  own  works.  For  the  appearance  is  much  more  splendid 
when  a  Carthusian  does  many  great  and  difficult  works ;  and 
we  all  think  much  more  of  that  which  we  do  and  merit  our- 
selves. But  the  Scriptures  teach  thus :  Even  though  we  collect  12 
in  one  mass  the  works  of  all  the  monks,  however  splendidly 
they  may  shine,  they  would  not  be  as  noble  and  good  as  if  God 
should  pick  up  a  straw.  Why  ?  Because  the  person  is  nobler 
and  better.  And  here  we  must  not  estimate  the  person  accord- 
ing to  the  works,  but  the  works  according  to  the  person,  from 
4Q~    whom  they  most  derive  their  worth.     But  insane  reason  13 

does  not  regard  this,  and  because  baptism  does  not  present 
the  attractive  appearance  of  the  works  which  we  do,  it  is  to  be 
esteemed  as  nothing. 

From  this  now  derive  a  proper  understanding  of  the  subject,  14 
and  when  asked  what  baptism  is,  answer,  that  it  is  not  simply 
water,  but  water  comprehended  in  God's  Word  and  command- 
ment, and  sanctified  thereby,  so  that  it  is  nothing  else  than  a 
divine  water  ;  not  that  the  water  in  itself  is  better  than  other 
water,  but  that  God's  Word  and  commandment  are  added. 

Therefore  it  is  pure  wickedness  and  blasphemy  of  the  devil  15 
that  now  our  new  spirits  mock  at  baptism,  separate  it  from 
God's  Word  and  institution,  and  regard  nothing  but  the  water 
which  is  taken  from  the  well ;  and  then  they  prate  and  say  : 
How  is  a  handful  of  water  to  save  souls?  Yes  indeed,  my  16 
friend,  who  does  not  know  as  much  as  that,  that  if  they  be 
separated  from  one  another  water  is  water?  But  how  dare  you 
thus  interfere  with  God's  order,  and  tear  out  the  most  precious 
jewel  with  which  God  has  connected  it  and  set  it,  and  which 
he  will  not  have  separated  ?  For  the  germ  in  the  water  is 
God's  Word  and  commandment  and  the  name  of  God,  which 
is  a  treasure  greater  and  nobler  than  heaven  and  earth. 

Thus  we  now  comprehend  the  difference,  that  baptism  is  17 
quite  another  thing  from  all  other  water ;  not  on  account  of  the 
natural  water,  but  because  something  more  noble  is  here  added. 
For  God  himself  stakes  his  honor,  his  power  and  might  there- 
on. Therefore  it  is  not  simply  natural  water,  but  a  divine, 
heavenly,  holy  and  blessed  water,  and  in  whatever  other  terms 
we  can  praise  it, — all  on  account  of  the  Word,  which  is  a 
heavenly,  holy  Word,  that  no  one  can  sufficiently  extol,  for  it 
has  and  is  able  to  do  all  that  God  is  and  can  do  [since  it  has 


468  THE  LARGE  CATECHISM. 

all  the  virtue  and  power  of  God  comprised  in  it].  Hence  also  18 
it  derives  its  character  as  a  sacrament,  as  St.  Augustine  also 
taught:  "Acceded  vcrbum  ad  ekmentum  et  fit  sacramentum." 
That  is,  when  the  Word  is  joined  to  the  element  or  natural  sub- 
stance it  becomes  a  sacrament,  that  is,  something  holy  and  di- 
vine, and  a  holy  and  divine  sign. 
.8£        Therefore  we  always  teach  that  the  sacraments  and  all  19 

external  things  which  God  has  ordained  and  instituted  should 
not  be  regarded  according  to  the  coarse,  external  mask,  as  we  re- 
gard the  shell  of  a  nut,  but  as  the  Word  of  God  is  included  there- 
in. For  thus  we  also  speak  of  the  parental  estate  and  of  civil  20 
government.  If  we  would  regard  the  persons  in  such  estate 
according  to  their  noses,  eyes,  skin,  and  hair,  flesh  and  bones, 
we  should  find  them  to  look  like  Turks  and  heathen.  And  you 
might  well  proceed  to  say :  Why  should  I  esteem  them  more 
than  others  ?  But  because  the  commandment  of  God  is  added  : 
" Honor-  thy  father  and  thy  mother"  I  see  quite  another  man, 
adorned  and  clothed  with  the  majesty  and  glory  of  God.  The 
commandment  (I  say)  is  the  chain  of  gold  about  his  neck,  yea, 
the  crown  upon  his  head,  which  shows  to  me  how  and  why  I 
shall  honor  this  flesh  and  blood. 

Thus,  and  much  more  even,  we  must  honor  baptism,  and  es-  21 
teem  it  glorious,  on  account  of  the  Word,  as  being  honored 
both  in  word  and  deed  by  God  himself,  and  confirmed  with 
miracles  from  heaven.  For  do  you  think  it  was  a  jest  that 
when  Christ  was  baptized  the  heavens  opened  and  the  Holy 
Ghost  descended  visibly,  and  there  was  nothing  present  but 
divine  glory  and  majesty? 

Therefore  I  exhort  again  that  these  two,  the  water  and  the  22 
Word,  be  by  no  means  separated.  For  if  the  Word  be  taken 
away,  the  water  is  the  same  as  that  with  which  the  servant 
cooks,  and  may  indeed  be  called  a  bath- keeper's  baptism.  But 
when  the  Word  is  added,  as  God  has  ordained,  it  is  a  sacra- 
ment, and  is  called  Christian  baptism.  This  is  the  first  part 
.ofj:he  essence  and  dignity  of  the  holy  sacrament. 

frnce  we  know  now  what  baptism  is,  and  how  it  is  to  be  ad-  23 
ministered,  we  must,  in  the  second  place,  also  learn  why  and 
for  what  purpose  it  is  instituted ;  that  is,  what  it  avails,  gives 
and   produces.     And  this  also  we  cannot  discern  better  than 
from  the  words  of  Christ  above  quoted  :  '  He  that  believeth  and  is 
baptized  shall  be  saved."     Therefore  we  state  it  most  simply  thus,  24 
that  the  power,  work,  profit,  fruit  and  end  of  baptism  is  this, 
viz.  to  save.     For  no  one  is  baptized  in  order  that  he  may  be- 
come a  prince,  but,  as  the  words  declare,  that  he  be  saved.     But  25 
to  be  saved,  we  know,  is  nothing  else  than  to  be  delivered  from 
4gq    sin,  death  and  the  devil,  and  to  enter  into  the  kingdom  of 
Christ,  and  to  live  with  him  for  ever. 


PabtIV.    BAPTISM.  46S> 

Here  you  see  again  how  highly  and  precious  we  should  esteem  26 
baptism,  because  in  it  we  obtain  such  an  unspeakable  treasure, 
which  also  indicates  sufficiently  that  it  cannot  be  simply  water. 
For  water  alone  could  not  do  such  a  thing,  but  the  Word  does 
it,  and  (as  said  above)  the  name  of  God  is  comprehended  there- 
in. But  where  the  name  of  God  is,  there  also  must  be  life  and  27 
salvation,  that  it  may  indeed  be  called  a  divine,  blessed,  fruit- 
ful and  gracious  water ;  for  by  the  Word  such  power  is  im- 
parted to  baptism  that  it  is  a  laver  of  regeneration,  as  St.  Paul 
also  calls  it  (Tit.  3  :  5). 

But  as  our  would-be  wise,  new  spirits  declare  that  faith  alone  28 
saves,  and  that  works  and  everything  external  avail  nothing,  we 
answer :  It  is  true,  nothing  in  us  is  in  any  way  effectual  but 
faith,  as  we  shall  hear  still  further.  But  this  these  blind  29 
guides  are  unwilling  to  see,  viz.  that  faith  must  have  something 
which  it  is  to  believe,  something  of  which  it  may  take  hold, 
and  upon  which  it  can  stand  and  rest.  Thus  faith  clings  to 
the  water,  and  believes  that  in  baptism  is  pure  salvation  and 
life ;  not  in  the  wrater  (as  we  have  said  plainly  enough),  but 
in  the  Word  and  institution  of  God  incorporated  therein,  and 
the  name  of  God  which  inheres  in  it.  If  I  believe  this,  what 
else  is  that  but  believing  in  God  as  in  him  who  has  given 
and  set  his  Word  in  this  ordinance,  and  proposes  to  us 
this  external  element  wherein  we  may  apprehend  such  a 
treasure. 

We  therefore  say  that  it  is  madness  to  separate  faith,  and  30 
that  wherein  faith  adheres  and  to  which  it  is  bound,  though  it 
be  something  external.  Yea,  it  must  be  something  external, 
that  it  may  be  apprehended  by  the  senses,  comprehended,  and 
thereby  be  brought  into  the  heart,  as  indeed  the  entire  Gospel 
is  an  external,  verbal  proclamation.  In  short,  what  God  does 
and  works  in  us  he  proposes  to  work  through  such  external  in- 
£qq  stitutions.  Wherever,  therefore,  he  speaks,  yea,  whereby 
or  whereinsoever  he  speaks,  there  faith  must  look,  and  to 
that  it  must  hold.  Now  here  we  have  the  words:  "He  that^x 
believeth  and  is  baptized  shall  be  saved."  To  what  else  do  they 
refer  but  to  baptism,  i.  e.  the  wrater  comprehended  in  God's  in- 
stitution ?  Hence  it  follows  that  whoever  rejects  baptism  re- 
jects the  Word  of  God,  faith  and  Christ,  who  directs  us  to  bap- 
tism and  binds  us  thereto. 

In  the  third  place,  since  we  have  learned  the  great  benefit  and  33 
power  of  baptism,  let  us  see  further  who  is  the  person  that  re- 
ceives these  benefits  and  gifts  of  baptism.  That  also  is  again  33 
most  clearly  and  beautifully  expressed  in  the  words :  "  He 
that  believeth  and  is  baptized  shall  be  saved."  That  is,  faith 
alone  makes  the  person  worthy  to  receive  profitably  the  sav- 
ing, divine  water.     Because  these  blessings  are  here  promised 


470  THE  LARGE  CATECHISM. 

and  presented  in  the  words  in  and  with  the  water,  th<y  cannot 
be  received,  except  we  believe  it  with  the  heart.  Although  3i 
it  is  in  itself  a  transcendent  divine  treasure,  it  is  of  no  avail 
without  faith.  Therefore  is  the  effect  of  this  single  word,  "  IT* 
that  believcth" — so  great  that  it  excludes  and  rejects  all  work 
which  we  can  do  in  the  opinion  thereby  to  merit  and  obtain 
salvation.  For  it  is  determined  that  whatever  is  not  of  faith 
avails  nothing  and  receives  nothing. 

But  if  they  say,  as  they  are  accustomed,  Baptism  also  is  it-  35 
self  a  work,  and  you  say  works  are  of  no  avail  for  salvation, 
what  then  would  remain  of  faith  ?  Answer :  Yes,  our  works 
avail  nothing  for  salvation,  but  baptism  is  not  our  work,  but 
the  work  of  God  (for  you  must  make  a  great  distinction  be- 
tween the  baptism  of  Christ  and  a  bath-keeper's  baptism). 
God's  works  are  saving  and  necessary  for  salvation,  and  do  not 
exclude  faith,  but  demand  it ;  for  without  faith  they  cannot  be 
apprehended.  For  in  this,  that  you  suffer  the  water  to  be  36 
poured  upon  you,  you  have  not  so  received  baptism  that  it  be- 
comes a  blessing  to  you  ;  but  it  will  be  a  blessing  to  you  if  you 
have  yourself  baptized  with  the  purpose,  according  to  God's 
command  and  institution,  and  besides  in  God's  name,  to  receive 
in  the  water  the  promised  salvation.  This  the  hand  cannot  do, 
nor  the  body  ;  but  the  heart  must  believe  it. 

Thus  we  see  plainly  that  this  is  no  work  of  our  doing,  but  37 
4QI  a  treasure  which  he  gives  us,  and  which  faith  apprehends; 
just  as  the  Lord  Jesus  Christ  upon  the  cross  is  not  a  work, 
but  a  treasure  comprehended  in  the  Word,  and  offered  to  us  and 
received  by  faith.  Therefore  they  do  us  wrong  in  exclaiming 
against  us  that  we  preach  against  faith ;  since  we  alone  insist 
upon  it  as  of  such  necessity  that  without  it  nothing  can  be  re- 
ceived or  enjoyed. 

Thus  we  have  these  three  parts  which  it  is  necessary  to  know  38 
concerning  this  sacrament,  especially  that  the  institution  of  God 
is  to  be  held  in  all  honor,  which  alone  would  be  sufficient, 
though  it  be  an  entirely  external  thing.  Just  as  the  command- 
"  Honor  thy  father  and  thy  mother"  refers  to  bodily  flesh 
and  blood,  wherein  we  are  to  regard  not  the  mere  flesh  and 
blood,  but  the  commandment  of  God  in  which  they  are  com- 
prehended, and  on  account  of  which  the  flesh  is  called  father 
and  mother ;  so  also,  though  we  had  no  more  than  these  words, 
"  Go  ye  and  baptize"  etc.,  it  would  be  necessary  for  us  to  accept 
and  do  \t  as  the  institution  of  God.  Yet  now  we  have  not  39 
only  God's  commandment  and  injunction,  but  also  the  promise, 
on  account  of  which  it  is  still  far  more  glorious  than  whatever 
else  God  has  commanded  and  ordained,  and  is  in  short  so  full 
of  consolation  and  grace  that  heaven  and  earth  cannot  compre- 
hend it.     But  it  lequires  a  special  art  to  believe  this,  for  there  ac 


Part  IV.    BAPTISM.  471 

is  no  want  of  treasure,  but  there  is  a  want  of  faith  to  appre- 
hend it  and  hold  it  firmly. 

Therefore  every  Christian  has  enough   in  baptism  to  learn  41 
and  to  practise  all  his  life.     For  he  has  always  enough  to  do  to 
believe  firmly  what  baptism  promises  and   brings,  viz.  victory 
over  death  and  the  devil,  forgiveness  of  sin,  the  grace  of  God, 
the  entire  Christ  and  the  Holy  Ghost  with  his  gifts.     In  short,  42 
it  is  so  transcendent  that  if  timid  nature  consider  it,  it  might 
well  doubt  whether  it  could  be  true.     For  only  consider,  if  43 
I  here  were  somewhere  a  physician  who  understood  the  art  of 
saving  men  from  dying,  or,  if  they  died,  of  restoring  them  to 
life,  so  that  they  would  live  for  ever,  how  the  world  would  pour 
in  money  like  snow  and  rain,  so  that  because  of  the  throng  of 
the  rich  no  one  could  find  access !     But  here  in  baptism  there 
MQ.n    is  brought  free  to  every  one's  door  such  a  treasure  and 
such  medicine  as  utterly  destroys  death  and  preserves  all 
men  alive. 

We  must  so  regard  baptism  and  avail  ourselves  of  its  44 
blessings,  that  when  our  sins  and  conscience  oppress  us  we 
strengthen  ourselves  and  take  comfort  and  say :  I  am  baptized, 
and  if  baptized  it  is  promised  me  that  I  shall  be  saved  and  have 
eternal  life,  both  in  soul  and  body.  For  for  this  reason  two  45 
things  are  done  in  baptism,  viz.  the  body  which  can  apprehend 
nothing  but  the  water  is  sprinkled,  and  the  word  is  spoken  for 
the  soul  to  apprehend. 

But  because  water  and  the  Word  are  united  in  baptism,  there- 46 
fore  body  and  soul  must  be  saved  and  live  for  ever;  the  soul 
through  the  Lord  which  it  believes ;  but  the  body  because  it  is 
united  with  the  soul,  and  also  apprehends  baptism  as  it  is  able 
to  apprehend  it.  We  have,  therefore,  no  greater  jewel  in  body 
and  soul,  for  thereby  we  are  made  holy  and  are  saved,  which 
otherwise  no  kind  of  life,  no  work  upon  earth,  could  attain. 

This  must  suffice  respecting  the  nature,  blessing  and  use  of 
baptism,  for  it  answrers  the  present  purpose. 

Of  Infant  Baptism. 

Here  we  are  brought  to  a  question  by  which   the  devil,  47 
through  his  sects,  confuses  the  world,  namely — Of  Infant  Bap- 
tism.     Whether  children  also  believe,  and  it  be  right  to  baptize 
them?     Concerning  this,  we  say  briefly :  Let  the  simple  and 48 
unlearned  dismiss  this  question  from  their  minds,  and  refer  it 
to  the  learned.     But  if  you  will  answer,  then  answer  thus  :        49 

That  the  baptism  of  infants  is  pleasing  to  Christ  is  suffici- 
ently proved  from  his  own  work,  namely,  that  God  sanctifies 
.qo   many  of  them  who  have  been  thuo  baptized,  and  has  given 
them  the  Holy  Ghost;  and  that  the«j  are  yet  many  eveu 


4?2  THE  LAKGE  CATECHISM. 

to-day  in  both  whose  life  and  doctrine  we  perceive  that  they 
have  the  Holy  Ghost;  as  it  is  also  given  to  us  by  the  grace  of 
God  that  we  can  explain  the  Scriptures  and  come  to  the  know- 
ledge of  Christ,  which  is  impossible  without  the  Holy  Ghost. 

But  if  God  did  not  accept  the  baptism  of  infants,  lie  would  not  50 
<X*ive  the  Holy  Ghost  nor  any  part  thereof  to  any  of  them  ; 
therefore  during  this  long  time  unto  this  day  no  man  upon 
earth  could  have  been  a  Christian.  But  since  God  confirms 
baptism  by  the  gift  of  his  Holy  Ghost,  as  is  plainly  percepti- 
ble in  some  of  the  Church  Fathers,  as  St.  Bernard,  Gerson,  John 
Huss  and  others,  who  were  baptized  in  infancy,  and  since  the 
holy  Christian  Church  cannot  perish  until  the  end  of  the 
world,  they  must  acknowledge  that  such  infant  baptism  is 
pleasing  to  God.  For  he  can  never  be  opposed  to  himself,  or 
support  falsehood  and  wickedness,  or  for  its  promotion  impart 
his  grace  and  Spirit.  This  is  indeed  the  best  and  strongest  51 
proof  for  the  simple-minded  and  unlearned.  For  they  shall 
not  take  from  us  or  overthrow  this  article:  UI  believe  in  a 
holy  Christian  Church,  the  communion  of  saints." 

Further,  we  say  that  we  are  not  so  much  concerned  to  know  52 
whether  the  person  baptized  believe  or  not ;  for  on  that  ac- 
count baptism  does  not  become  spurious ;  but  everything  de- 
pends upon  the  Word  and  commandment  of  God.  This  now  53 
is  perhaps  somewhat  acute,  but  it  rests  entirely  upon  what  I 
have  said,  that  baptism  is  nothing  else  but  water  and  the  Word 
of  God  in  and  with  each  other,  i.  e.  when  the  Word  is  added  to 
the  water,  baptism  is  genuine,  even  though  faith  be  wanting. 
For  my  faith  does  not  make  baptism,  but  receives  it ;  and  bap- 
tism does  not  therefore  become  spurious  if  it  be  wrongly  re- 
ceived or  employed,  as  it  is  not  bound  (as  said)  to  our  faith,  but 
to  the  Word. 

For  even  though  a  Jew  should  to-day  come  with  evil  pur-  54 
pose  and  wickedness,  and  we  should  baptize  him  in  all  good 
faith,  we  must  say  that  his  baptism  is  nevertheless  genuine. 
For  here  is  the  water  together  with  the  Word  of  God,  even 
lough  he  do  not  receive  it  as  he  should,  just  as  those  who 
unworthily  partake  of  the  Lord's  Supper  receive  the  true  sac- 
rament, even  though  they  do  not  believe. 
,q4       Thus  you  see  that  the  objection  of  the  sectarians  is  vain.  55 

For  (as  we  have  said)  even  though  infants  did  not  believe, 
which,  however,  is  not  the  case  (as  we  shall  now  prove),  yet 
their  baptism  would  be  genuine,  and  no  one  should  rebaptize 
them.  So  too  the  sacrament  of  the  Lord's  Supper  is  not  cor- 
rupted though  some  one  approach  it  with  evil  purpose,  and  he 
is  not  to  be  allowed  on  account  of  his  abuse  to  take  it  a  second 
time,  the  selfsame  hour,  as  though  he  had  not  received  the  true 
sacrament  at  first ;  for  that  would  be  the  greatest  profanation 


Part  IV.    BAPTISM.  473 

and  contempt  of  the  sacrament.  How  can  we  think  it  possible 
that  God's  Word  and  institution  should  therefore  fail  and  be 
of  no  account,  because  we  make  a  wrong  use  of  it? 

Therefore  I  say,  if  you  have  not  believed,  then  believe  now  and  56 
say  thus  :  The  baptism  indeed  was  right,  but  I,  alas !  did  not 
receive  it  aright.  For  I  myself  also,  and  all  who  are  baptized, 
must  speak  thus  before  God  :  "  I  come  in  my  faith  and  in  that 
of  others,  yet  I  cannot  rest  in  this,  viz.  that  I  believe,  and  that 
many  people  pray  for  me ;  but  in  this  I  can  rest,  that  it  is  thy 
Word  and  commandment.  Just  as  I  receive  the  Lord's  Supper, 
trusting  not  in  my  faith,  but  in  the  Word  of  Christ ;  whether 
I  am  strong  or  weak  I  commit  myself  into  the  hand  of  God. 
But  this  I  know,  that  he  bids  me  go  eat  and  drink,  etc.,  and 
gives  me  his  body  and  blood,  that  will  not  deceive  me  or  prove 
false  to  me." 

Thus  we  do  also  in  infant  baptism.  We  bring  the  child  in  57 
the  purpose  and  hope  that  it  may  believe,  and  we  pray  that 
God  may  grant  it  faith :  but  we  do  not  baptize  it  upon  that, 
but  solely  upon  the  command  of  God.  Why  so  ?  Because 
we  know  that  God  does  not  lie  :  I  and  my  neighbor,  and  in 
short  all  men,  may  err  and  deceive,  but  the  Word  of  God  can- 
not err. 

Therefore  they  are  presumptuous  and  likewise  obtuse  minds  58 
that  draw  such  inferences  and  conclusions  as  that  where  there 
is  not  the  true  faith,  there  also  can  be  no  true  baptism.  Just 
as  if  I  wTould  draw  the  inference :  If  I  do  not  believe,  then 
Christ  is  nothing;  or  thus:  If  I  am  not  obedient,  then  father, 
mother  and  government  are  nothing.  Is  it  indeed  a  correct 
conclusion  that  where  any  one  do  not  what  he  ought,  the 
*qr    thing  therefore  in  itself  shall  be  nothing  and  of  no  value? 

My  dear  reader,  just  invert  the  argument  and  draw  this  59 
inference.  For  this  very  reason  baptism  is  something  and  is 
right,  because  it  has  been  wrongly  received.  For  if  it  were  not 
romething  right  and  true  in  itself,  it  could  not  be  wrongly  re- 
ceived nor  sinned  against.  The  saying  is :  "  An  abuse  does 
not  destroy  a  matter,  but  confirms  it."  For  gold  is  not  the  less 
gold  though  a  harlot  wear  it  in  sin  and  shame. 

Therefore  let  it  be  decided  that  baptism  always  remains  true,  6c 
retains  its  full  nature,  even  though  a  person  should  be  bap- 
tized, and  yet  should  not  truly  believe.  For  God's  institution 
and  Word  cannot  be  changed  or  perverted  by  men.  But  these  61 
fanatics  are  so  blinded  that  they  do  not  see  the  Word  and  com- 
mandment of  God ;  and  regard  baptism  only  as  they  regard 
water  in  the  brook  or  in  a  vessel ;  and  the  magistrate  only  as  they 
look  upon  another  man  ;  and  because  they  regard  neither  faith 
nor  obedience,  they  conclude  that  these  institutions  themselves 
are  of  no  account.    Here  lurks  a  concealed  seditious  devil,  who 6* 

60 


474  THE  LARGE  CATECHISM. 

would  like  to  tear  the  crown  from  the  head  of  authority  to 
trample  it  under  foot,  and  in  addition  pervert  and  bring  to 
naught  all  the  works  and  institutions  of  God.  Therefore  we 6 j 
must  be  brave  and  well  armed,  and  not  allow  ourselves  to  be 
turned  from  the  Word,  so  as  not  to  regard  baptism  a  mere 
empty  sign,  as  the  fanatics  dream. 

Finally,  we  must  also  know  what  baptism  signifies,  and  why  64 
God  has  ordained  just  such  external  sign  and  form  for  the  sac- 
rament by  which  we  are  first  received  into  the  Christian  Church. 
But  the  act  or  form  is  this,  that  we  are  sunk  under  the  water,  65 
which  passes  over  us,  and  afterwards  are  drawn  out  again. 
These  two  parts,  to  be  sunk  under  the  water  and  drawn  out 
again,  signify  the  power  and  efficacy  of  baptism,  which  is  no- 
thing else  than  putting  to  death  the  old  Adam,  and  after  that 
the  resurrection  of  the  new  man,  both  of  which  must  take 
place  in  us  all  our  lives.  So  that  a  truly  Christian  life  is  no- 
thing else  than  a  daily  baptism,  once  begun  and  ever  to  be  con- 
tinued. For  this  must  be  practised  without  ceasing,  that  we 
ever  keep  purging  away  whatever  is  of  the  old  Adam,  and  that 
that  which  belongs  to  the  new  man  may  come  forth.  But  what  66 
is  the  old  man  ?  It  is  that  which  is  born  in  us,  from  Adam, 
AQn  malicious,  hateful,  envious,  lascivious,  avaricious,  indolent, 
haughty,  yea,  unbelieving,  infected  with  all  vices,  and  hav- 
ing by  nature  nothing  good  in  it.  When  now  we  are  received  67 
into  the  kingdom  of  Christ,  these  things  must  daily  decrease, 
that  we  daily  become  more  gentle,  more  patient,  more  meek, 
and  ever  withdrawn  more  and  more  from  unbelief,  avarice, 
hatred,  envy,  haughtiness. 

This  is  the  true  use  of  baptism  among  Christians,  as  signified  68 
by  the  employment  of  water.    Where  this  therefore  is  not  prac- 
tised, but  the  old  man  is  left  unbridled,  so  as  to  continually  be- 
come stronger,  that  is  not  rightly  using  baptism,  but  striving 
against  baptism.      For  those  who  are  without  Christ  cannot  69 
hut  daily  become  worse,  according  to  the  proverb  which  ex- 
presses the  truth,  "  Worse  and  worse — the  longer,  the  worse." 
If  a  year  ago  one  was  proud  and  avaricious,  then  he  is  to-day  70 
much  prouder  and  more  avaricious ;  so  that  the  vice  grows  and 
increases  from  youth  up.     A  young  child  has  no  special  bad 
habits;    but  if  it  grow  up  it  becomes  unchaste  and  impure, 
and  if  it  reach  maturity  real  vices  begin  to  prevail  and  become 
daily  worse. 

Therefore  the  old  man  goes  unrestrained  in  his  nature  if  he  71 
be  not  checked  and  suppressed  by  the  power  of  baptism.     On 
the  other  hand,  where  men  have  become  Christians,  he  daily 
decreases  until  he  is  finally  destroyed.     That  is  rightly  to  be 
buried  in  baptism,  and  to  daily  come  forth  again.     Therefore  72 
the  external  sign  is  appointed  not  only  for  a  p  >werful  effect^ 


Part  IV.    BAPTISM  475 

but  also  for  an  important  signification.     Where,  therefore,  faith  73 
flourishes  with  its  fruits,  there  it  has  no  empty  significance,  but 
the  work  [of  mortifying  the  flesh]  is  added ;  but  where  faith 
is  wanting,  it  remains  a  mere  unfruitful  sign. 

And  here  you  perceive  that  baptism,  both  in  its  power  and  74 
significance,  comprehends  also  the  third  sacrament,  which  has 
4q7    been  called  repentance,  as  it  is  really  nothing  else  than 

baptism.  For  what  else  is  repentance  but  an  earnest  75 
attack  upon  the  old  man  [that  his  lusts  be  restrained]  at  the 
beginning  of  a  new  life  ?  Therefore  if  you  live  in  repentance, 
you  walk  in  baptism,  which  not  only  signifies  such  a  new  life, 
but  also  produces,  begins  and  exercises  it.  For  therein  are  76 
given  grace,  spirit  and  power  to  overcome  the  old  man,  so  that 
the  new  man  may  come  forth  and  become  strong. 

Therefore  our  baptism  abides  for  ever ;  and  even  though  some  77 
one  should  fall  from  it  and  sin,  we  nevertheless  always  have 
access  thereto,  that  we  may  again  subdue  the  old  man.     But  we  7S 
must  not  again  be  sprinkled  with  wTater ;  for  though  we  were  a 
hundred  times  put  under  the  water,  it  would  nevertheless  be  only 
one  baptism,  although   the  act  and  significance  continue  and 
remain.     Repentance,  therefore,  is  nothing  else  than  a  return  79 
and  approach  to  baptism,  that  we  return  to  and  practise  what 
had  been  begun  and  had  been  abandoned. 

This  I  say,  therefore,  that  we  do  not  fall  into  the  opinion  80 
in  which  we  for  a  long  time  had  been,  by  imagining  that 
our  baptism  is  something  past,  which  we  can  no  longer  use 
after  we  have  fallen  again  into  sin.  And  the  reason  is,  that  it 
was  regarded  only  according  to  the  external  act  once  performed 
and  completed.  And  this  arose  from  the  fact  that  St.  Je-81 
rome  w7rote  that  repentance  is  the  second  plank  by  which  we  must 
swim  forth  and  cross  over  after  the  ship  is  broken,  by  which  we 
climb,  and  on  ivhich  vie  are  carried  across  the  deep  when  we  come 
into  the  Christian  Church.  Thereby  the  use  of  baptism  is  so 
removed  that  it  can  profit  us  no  longer.  Therefore  the  expres-  82 
sion  is  not  correct,  or  else  never  rightly  understood.  For  the 
ship  never  breaks,  because  (as  we  have  said)  it  is  the  institution 
of  God,  and  not  a  matter  of  ours ;  but  it  happens,  indeed,  that 
we  slip  and  fall  out  of  the  ship.  Yet  if  any  one  fall  out,  let 
him  see  to  it  that  he  swim  up  and  cling  to  it  till  he  again  come 
into  it  and  live  in  it,  as  he  had  formerly  begun. 

Thus  it  appears  how  excellent  a  thing  baptism  is,  which  83 
delivers  us  from  the  jaws  of  the  devil  and  makes  us  God's  own, 
suppresses  and  takes  away  sin,  and  afterwards  daily  strengthens 
4Q£   the  new  man  ;  and  is  and  remains  ever  efficacious  until  we 
pass  from  this  estate  of  misery  to  eternal  glory. 

For  this  reason  let  every  one  esteem  his  baptism  as  a  daily  84 
dross  in  which  he  shall  constantly  walk,  that  he  may  ever  be 


476  THE  LARGE  CATECHISM. 

found  in  the  faith  and  its  fruits,  that  he  suppress  the  old  man 
and  grow  up  in  the  new.     For  if  we  would  be  Christians  we  83 
must  practise  the  work  whereby  we  are  Christians.     But  if  any  86 
one  fall  away  therefrom,  let  him  again  come  into  it.     For  just  87 
as  Christ  the  mercy-seat  does  not  abolish   himself  or  forbid  us 
again  to  come  to  him,  eveu  though  we  sin,  so  all  his  treasure 
and  gifts  also  remain.     If,  therefore,  we  have  once  in  baptism  88 
received  forgiveness  of  sin,  it  will  remain  every  day,  as  long  as 
we  live,  that  is,  as  long  as  we  carry  the  old  man  about  with  us. 


499  PART  FIFTH. 


OF  THE  SACRAMENT  OF  THE  ALTAR. 

As  we  have  heard  of  holy  baptism,  so  we  must  speak  also  con-  1 
cerning  the  other  sacrament,  namely,  concerning  these  three 
points  :  What  it  is,  what  are  its  benefits,  and  who  shall  receive  it. 
And  all  these  are  established  by  the  words  whereby  Christ  has 
instituted  it.  This  every  one  who  desires  to  be  a  Christian  and  2 
go  to  the  sacrament  should  know.  For  we  do  not  think  that 
they  who  know  not  what  they  seek,  or  why  they  come,  should 
be  admitted  or  should  have  it  administered  to  them.  The 
words  are  these: 

"Our  Lord  Jesus  Christ  the  same  night  in  which  he  was  be-  3 
trayed,  took  bread ;  and  when  he  had  given  thanks,  he  brake  it, 
and  gave  it  to  the  disciples,  and  said,  Take,  eat ;  this  is  my  body, 
which  is  given  for  you :  this  do  in  remembrance  of  me. 

"After  the  same  manner  also  he  took  the  cup,  when  he  had 
supped,  gave  thanks,  and  gave  it  to  them,  saying,  Drink  ye  all  of 
it :  this  cup  is  the  new  testament  in  my  blood,  which  is  shed  for 
you  for  the  remission  of  sins:  this  do  ye,  as  oft  as  ye  drink  it,  in 
remembrance  of  me." 

\  Here  also  we  do  not  wish  to  enter  into  controversy  and  con-  4 
tend  with  the  traducers  and  blasphemers  of  this  sacrament,  but 
we  must  first  learn  (as  we  did  in  respect  of  baptism)  what  is  of 
the  greatest  importance,  namely,  that  the  chief  point  is  the 
Word  and  institution  or  command  of  God  For  it  has  not  been 
invented  or  introduced  by  any  man,  but  without  any  one's  coun- 
sel and  deliberation  it  has  been  instituted  by  Christ.  Therefore  5 
just  as  the  Ten  Commandments,  the  Lord's  Prayer  and  the 
rnn  Creed  retain  their  nature  and  worth,  although  you  never 
keep  the  first,  pray  the  second  or  believe  the  third  ;  so 
also  does  this  precious  sacrament  remain  undisturbed,  so  that 
nothing  can  be  withdrawn  or  taken  from  it,  even  though  we 
employ  and  dispense  it  unworthily.    Can  you  think  indeed  that  6 


PartV.    THE  SACRAMENT  OF  THE  ALTAR  177 

God  is  so  concerned  about  what  we  do  and  believe,  as  on  (hat 
account  to  change  his  institutions  ?  Yet  in  all  worldly  things 
everything  remains  as  God  has  created  and  ordered  it,  no  mat- 
ter  how  we  employ  or  use  it.  This  must  always  be  maintained,  7 
for  thereby  the  prating  of  nearly  all  the  fanatical  spirits  can  be 
rfpelled.  For  they  regard  the  sacraments  as  something  that 
we  do  without  the  Word  of  God. 

What  is  therefore  the  Sacrament  of  the  Altar  ?  8 

Answer :  It  is  the  time  body  and  blood  of  our  Lord  Jesus 
Christy  in  and  under  the  bread  and  wine  which  we  Christians  are 
commanded  by  the  Word  of  Christ  to  eat  and  to  drink.  And  as  9 
we  have  said  of  baptism  that  it  is  not  simply  water,  so  here  also 
we  say  the  sacrament  is  bread  and  wine,  but  not  mere  bread 
and  wine  as  are  ordinarily  served  at  table,  but  bread  and  wine 
comprehended  in  and  connected  with  the  Word  of  God. 

It  is  the  Word  (I  say)  which  makes  and  distinguishes  this  ic 
sacrament,  so  that  it  is  not  mere  bread  and  wine,  but  is  and  is 
properly  called  the  body  and  blood  of  Christ.     For  it  is  said  : 
"  Accedat  verbum  ad  elementum,  et  fit  sacramentum."     "If  the 
Word  be  joined  tu  the  element  it  becomes  a  sacrament."     This 
saying  of  St.  Augustine  is  so  explicitly  and  so  well  put  that 
he  has  scarcely  said  anything  better.     The  Word  must  make  a 
sacrament  of  the  element,  else  it  remains  a  mere  element.    Now,  1 1 
it  is  not  the  word  or  institution  of  a  prince  or  emperor,  but  of 
the  Exalted  Majesty,  at  whose  feet  all  creatures  should  fall  and 
say :  "  Amen,  it  is  as  he  says,"  and  accept  it  with  all  reverence, 
fear  and  humility. 
r/y|        With  this  Word  you  can  strengthen  your  conscience  and  12 

say  :  If  a  hundred  thousand  devils,  together  with  all  fanat- 
ics raise  the  objection,  How  can  bread  and  wine  be  the  body 
and  blood  of  Christ?  etc.,  I  know  that  all  spirits  and  scholars 
together  are  not  as  wise  as  is  the  Divine  Majesty  in  his  little  fin- 
ger. For  here  stands  the  Word  of  Christ :  "  Take,  eat;  this  is  13 
my  body ; — Drink  ye  all  of  this,  this  is  the  new  testament  in 
my  blood,"  etc.  Here  we  abide,  and  would  like  to  see  those  who 
will  constitute  themselves  his  masters,  and  make  it  different 
from  what  he  has  spoken.  It  is  true,  indeed,  that  if  you  take  14 
away  the  Word  or  regard  it  without  the  Word,  you  have 
nothing  but  mere  bread  and  wine.  But  if  the  Word  be  added 
thereto,  as  it  must  be,  then  in  virtue  of  the  same  it  is  truly  the 
body  and  blood  of  Christ.  For  as  the  lips  of  Christ  have 
spoken,  so  it  is,  as  he  can  never  lie  or  deceive. 

Hence  it  is  easy  to  reply  to  all  manner  of  questions  about  15 
which  at  the  present  time  men   ire  anxious,  as,  for  instance: 
Whether  a  wicked  priest  can  administer  and  distribute  the  sac- 
rament, and  such  like  other  points.     For  here  conclude  and  16 
say :  Even  though  a  knave  take  or  distribute  the  sacrament,  he 


478  THE  LARGE  CATECHISM. 

receives  the  true  sacrament,  that  is,  the  true  body  and  blood  of 
Christ,  just  as  truly  as  he  who  receives  or  administers  it  in  the 
most  worthy  manner.     For  it  is  not  founded  upon  the  holiness 
of  men,  but  upon  the   /Vord  of  God.     And  as  no  saint  upon 
earth,  yea,  no  angel  in  heaven,  can  change  bread  and  wine  into 
the  body  and  blood  of  Christ,  so  also  can  no  one  change  or  alter 
it,  even  though  it  be  abused.     For  the  Word  by  which  it  be-  17 
came  a  sacrament  and  was  instituted  does  not  become  false  be- 
cause of  the  person  or  his  unbelief.     For  he  does  not  say :  If 
you  believe  or  are  worthy  you  will  receive  my  body  and  blood, 
but :   Take,  eat  and  drink,  this  is  my  body  and  blood.     Likewise : 
Do  this  (namely,  what  I  now  do,  institute,  give  and  bid  you 
take).     That  is  as  much  as  to  say,  No   matter  whether  you  18 
be  worthy  or  unworthy,  you  have  here  his  body  and  blood  by 
virtue  of  these  words  which  are  added  to  the  bread  and  the  wine. 
This  mark,  and  observe  well ;  for  upon  these  words  rest  all  19 
3ur  foundation,  protection  and  defence  against  all  error  and 
temptation  that  have  ever  come  or  may  yet  come. 
p.™        Thus  we  have  briefly  the  first  point  which  pertains  to  20 

the  essence  of  this  sacrament.  Now  let  us  further  look  to 
the  efficacy  and  benefits  on  account  of  which  the  sacrament  was 
instituted ;  which  is  also  the  most  necessary  part  therein,  that 
we  may  know  what  we  should  there  seek  and  obtain.  This  is  21 
plain  and  clear  from  the  words  just  mentioned :  "  This  is  my 
body  and  blood,  given  and  shed  for  you,  for  the  remission  of  sins." 
That  is  as  much  as  to  say  briefly  :  We  approach  the  sacrament  22 
in  order  to  receive  there  a  treasure  by  and  in  which  we  obtain 
forgiveness  of  sins.  Why  so  ?  Because  the  words  stand  here 
and  give  us  the  same ;  for  on  this  account  he  bids  me  eat  and 
drink,  that  it  may  be  my  own  and  may  benefit  me,  as  a  sure 
pledge  and  token,  yea,  just  the  very  same  thing  that  is  appointed 
for  me  against  my  sins,  death  and  every  calamity. 

On  this  account  indeed  is  it  called  a  food  of  souls,  which  23 
nourishes  and  strengthens  the  new  man.  For  by  baptism  we 
are  first  born  anew ;  but  (as  we  said  before)  there  remains 
besides  the  old  vicious  nature  of  flesh  and  blood  in  man,  and 
there  are  so  many  hindrances  and  temptations  of  the  devil  and 
of  the  world  that  we  often  become  weary  and  faint,  and  some- 
times also  stumble. 

Therefore  it  is  given  for  daily  food  and  sustenance,  that  faith  24 
may  refresh  and  strengthen  itself  so  as  not  to  retire  in  such  a 
battle,  but  that  it  become  ever  stronger  and  stronger.     For  the  25 
new  life  must  be  so  regulated  that  it  continually  increase  and 
progress ;  but  it  must  suffer  much  opposition.     For  the  devil  26 
is  such  a  furious  enemy  that  if  he  sees  that  we  oppose  him 
and  attack  the  old  man,  and  that  he  cannot  overpower  us  with 
violence,  he  prowls  and  moves  about  on  all  sides,  attempts  all 


Part  V.    THE  SACKAMENT  OF  THE  ALTAR  479 

arts,  and  does  not  desist,  until  he  finally  wearies  ns,  so  that  we 
either  renounce  our  faith  or  yield  hands  and  feet  and  become 
careless  or  impatient.     Therefore  is  this  consolation  here  given  27 
when  the  heart  feels  that  the  burden  is  becoming  too  heavy,  so 
that  it  may  here  obtain  new  power  and  refreshment. 
r/j«        But  here  a  wilful  misrepresentation  is  made  by  our  wise  28 

spirits  with  their  great  art  and  wisdom,  crying  out  and  pro- 
testing :  How  can  bread  and  wine  forgive  sins  or  strengthen 
faith  ?  Although  they  hear  and  know  that  we  do  not  say  this 
of  such  bread  and  wine  as  is  in  itself  bread  and  wine,  but  of  such 
bread  and  wine  as  is  the  body  and  blood  of  Christ,  and  is  united 
with  the  words.  That,  we  say,  is  the  treasure,  and  nothing  else, 
through  which  such  forgiveness  is  obtained.  Now  the  only  29 
way  in  which  it  is  given  and  appropriated  to  us  is  in  the  words : 
"Given  and  shed  for  you."  For  herein  I  have  both  truths,  that 
it  is  the  body  and  blood  of  Christ,  and  that  it  is  mine  as  a 
treasure  and  gift.  But  the  body  of  Christ  can  never  be  an  un-30 
fruitful,  vain  thing,  without  efficacy  and  without  benefits.  Yet 
however  great  be  the  treasure  in  itself,  it  must  be  comprehended 
in  the  Word  and  administered  to  us,  else  we  should  never  be 
able  to  know  or  seek  it. 

Therefore  also  it  is  vain  talk  when  they  say  that  the  body  31 
and  blood  of  Christ  are  not  given  and  shed  for  us  in  the  Lord's 
Supper,  and  therefore  we  cannot  have  forgiveness  of  sins  in  the 
sacrament.  For  although  the  work  was  accomplished  and  the 
forgiveness  of  sins  acquired  on  the  cross,  yet  it  cannot  otherwise 
come  to  us,  but  through  the  Word.  For  what  would  we  other- 
wise know  about  it,  that  such  a  thing  was  accomplished  and  is 
to  be  given  us  if  it  were  not  delivered  to  us  in  the  preaching 
or  administration  of  the  oral  Word?  Whence  will  they  know, 
or  how  can  they  lay  hold  of  and  appropriate  to  themselves,  this 
forgiveness,  except  they  hold  and  believe  the  Scriptures  and 
the  Gospel  ?  But  now  the  entire  Gospel  and  the  article  of  the  32 
Creed :  "  I  believe  a  holy  Christian  Church,  the  forgiveness  of 
sin"  etc.,  are  by  the  Word  embodied  in  this  sacrament  and  pre- 
sented to  us.  Why  should  we  allow  this  treasure  to  be  torn 
from  the  sacrament  ?  Since  they  must  confess  that  these  are 
the  words  which  we  hear  everywhere  in  the  Gospel,  and  they 
dare  by  no  means  say  that  these  words  in  the  sacrament  are  of 
no  use,  as  little  as  that  the  entire  Gospel  or  Word  of  God,  apart 
from  the  sacrament,  is  of  no  use. 
rn^        Thus  we  have  now  the  entire  sacrament,  both  as  to  what  33 

it  is  in  itself  and  as  to  what  it  brings  and  profits.  Now 
we  must  also  see  who  is  the  person  that  receives  this  efficacy 
and  benefit.  That  is  answered  briefly,  as  we  said  above  of  bap- 
tism and  often  elsewhere:  Whoever  believes  it  has  what  the 
words  declare  and   bring,     For  they  are  not  spoken  or  pro- 


480  THE  LARGE  CATECHISM. 

claimed  to  stone  and  wood,  but  to  those  who  bear  them,  to 
whom  he  says:  u  Take  and  eat"  etc.  And  because  he  offers 34 
and  promises  forgiveness  of  sin,  it  cannot  be  received  otherwise 
than  by  faith.  This  faith  he  himself  demands  in  the  Word 
when  he  says:  "  Given  and  shed  for  you"  As  if  he  had  said  : 
For  this  reason  I  give  it,  and  bid  you  eat  and  drink,  that  you 
may  partake  of  it  and  enjoy  it.  Whoever  now  receives  these  35 
words,  and  believes  that  what  they  declare  is  true,  has  it.  But 
whoever  does  not  believe  it  has  nothing,  as  it  is  offered  to  him 
in  vain,  and  he  refuses  to  enjoy  such  a  saving  good.  The  treas- 
ure indeed  is  opened  and  placed  at  every  one's  door,  yea,  upon 
every  one's  table,  but  it  is  necessary  that  you  also  take  of  it, 
and  confidently  regard  it  as  the  words  give  it  to  you. 

This  now  is  the  entire  Christian  preparation  for  receiving  36 
this  sacrament  worthily.     For  since  this  treasure  is  fully  pre- 
sented in  the  words,  it  can  be  apprehended  and  appropriated 
only  by  the  heart.     For  such  a  gift  and  eternal  treasure  cannot 
be  seized  by  the  hand.     Fasting  and  prayer,  etc.  may  indeed  37 
be  an  external  preparation  and  discipline,  that  the  body  may 
bear  itself  modestly  and  reverently  towards  the  body  and  blood 
of  Christ;  yet  that  which  is  given  in  and  with  it  cannot  be 
seized  and  appropriated  by  the  body.     But  this  is  done  by  the 
faith  of  the  heart,  which  discerns  this  treasure  and  desires  it. 
This  may  suffice  for -the  general  instruction  respecting  this  sac- 38 
rament ;  for  what  is  further  to  be  said  of  it  belongs  to  another 
time. 

In  conclusion,  since  we  have  now  the  true  understanding  and  39 
doctrine  of  the  sacrament,  there  is  indeed  need  of  some  exhort- 
ation and  admonition,  that  men  may  not  neglect  so  great  a 
treasure  which  is  daily  administered  and  distributed  among 
r^r  Christians — that  is,  that  those  who  would  be  Christians 
often  prepare  themselves  to  receive  this  venerable  sacra- 
ment. For  we  see  that  men  are  negligent  and  indifferent  with  40 
respect  to  it ;  and  there  is  a  great  multitude  of  such,  who  hear 
the  Gospel,  and  who,  because  the  nonsense  of  the  Pope  has 
been  abolished,  and  we  are  freed  from  his  laws  and  coercion,  go 
one,two,  three  years  or  even  longer  without  the  sacrament,  as 
thoughxthey  were  such  strong  Christians  that  they  have  no  need 
of  it ;  and  some  allow  themselves  to  be  prevented  and  deterred  41 
by  the  pretence  that  we  have  taught  that  no  one  should  ap- 
proach it  unless  he  feel  hunger  and  thirst,  and  which  urge  him 
to  it.  Some  pretend  that  it  is  a  matter  of  liberty  and  not 
necessary,  and  that  it  is  sufficient  to  believe  without  it ;  and  thus 
for  the  most  part  they  go  so  far  that  they  become  quite  hard- 
ened, and  finally  despise  both  the  sacrament  and  the  Word  of 
God. 

Now,  it  is  true,  as  we  have  said,  that  no  one  should  be  co-  43 


PartV.   the  saceament  of  the  altar.  481 

erced  or  compelled,  lest  we  again  institute  an  inquisition  de- 
structive to  souls.  But  this  we  must  know,  nevertheless,  that 
such  people  as  so  long  a  time  deprive  themselves  of,  and  with- 
draw from,  the  sacrament,  are  not  to  be  considered  Christians. 
For  Christ  has  not  instituted  it  to  be  treated  as  a  show ;  but 
has  offered  it  to  his  Christians,  that  they  may  eat  and  drink  it, 
and  thereby  remember  him. 

And  those  indeed  who  are  true  Christians,  and  esteem  the  4 
sacrament  precious  and  holy,  ought  to  urge  and  impel  them- 
selves thereto.     Yet  that  the  simple-minded  and  the  weak  who 
also  desire  to  be  Christians  be  the  more  incited  to  consider  the 
cause  and  need  which  ought  to  impel  them,  we  will  treat  some- 
what of  this  point.     For  as  in  other  matters  pertaining  to  faith,  44 
love  and  patience,  it  is  not  enough  to  teach  and  instruct,  but 
there  is  need  also  of  daily  exhortation,  so  here  also  is  there  need 
of  importunity  in  preaching,  that  men  may  not  become  indiffer- 
ent and  be  offended,  since  we  know  and  feel  how  the  devil  al- 
ways opposes  this  and  everything  Christian,  and  drives  and  de- 
ters therefrom  as  much  as  he  can. 
rn„        And  we  have,  in  the  first  place,  the  clear  text  in  the  45 

very  words  of  Christ :  "  Do  this  in  remembrance  of  me." 
These  are  words  bidding  and  commanding  us,  by  which  all  who 
would  be  Christians  are  enjoined  to  partake  of  this  sacrament. 
Therefore  whoever  would  be  a  disciple  of  Christ,  with  whom 
he  here  speaks,  must  consider  and  observe  this,  not  from  com- 
pulsion, as  being  forced  by  men,  but  in  obedience  to  the  Lord 
Jesus  Christ,  and  to  please  him.  But  if  one  say:  It  is  writ- 46 
ten  in  immediate  connection,  " as  oft  as  ye  do  it"  from  which 
it  appears  that  he  compels  no  one,  but  leaves  it  to  our  free 
choice,  answer:  That  is  true,  yet  it  is  not  written  that  we 47 
should  never  do  so.  Yea,  just  because  he  uses  the  words,  "as 
oft  as  ye  do  it"  it  is  implied  that  we  shall  often  do  it ;  and 
therefore  it  is  added  that  he  wishes  to  have  the  sacrament  free, 
not  limited  to  special  times,  like  the  Passover  of  the  Jews, 
which  they  were  obliged  to  eat  only  once  a  year,  and  just  upon 
the  fourteenth  day  of  the  first  full  moon  in  the  evening,  and 
which  must  not  vary  a  day.  As  if  he  would  say  thereby :  I  in- 
stitute a  Passover  or  Supper  for  you  which  you  shall  enjoy  not 
only  once  a  year,  just  upon  this  evening,  but  often,  when  and 
where  you  will,  according  to  every  one's  opportunity  and  ne- 
cessity, bound  to  no  place  or  appointed  time,  although  the  Pope  48 
afterwards  perverted  it,  and  again  made  a  Jewish  feast  of  it. 

Thus,  you  perceive,  it  is  not  left  free  in  such  a  sense  that  we  49 
may  despise  it.     For  that  I  call  despising  it  if  one  allow  so  long 
a  time  to  elapse  and  with  nothing  to  hinder  him,  but  yet  never 
feels  desire  for  it.     If  you  wish  such  liberty  you  may  as  well 
have  so  much  more,  and  be  no  Christian,  that  you  may  neither 

61 


482  THE  LARGE  CATECHISM. 

believe  nor  pray  .  for  the  one  is  just  as  much  the  command  of 
Christ  as  the  other.  But  if  you  wish  to  be  a  Christian,  you 
must  from  time  to  time  render  satisfaction  and  obedience  to  this 
commandment.  For  this  commandment  ought  ever  to  move  50 
you  to  examine  yourself  and  to  think :  See,  what  sort  of  a 
Christian  I  am !  If  I  were  truly  one,  I  would  sometimes 
have  some  little  longing  for  that  which  my  Lord  has  com- 
manded me  to  do. 
rQ.*       And,  indeed,  because  we  are  so  much  estranged  from  it  51 

we  perceive  what  sort  of  Christians  we  were  under  the 
Papacy,  that  we  went  from  mere  compulsion  and  fear  of  hu- 
man commandments,  without  inclination  and  love,  and  never 
regarded  the  commandment  of  Christ.  But  we  neither  urge  52 
nor  compel  any  one ;  nor  need  any  one  do  it  as  a  favor  or  ser- 
vice to  us.  But  you  should  be  induced  and  constrained  of  your 
own  accord,  by  this,  viz.  that  he  desires  it  and  that  it  is  pleas- 
ing to  him.  You  must  not  be  influenced  by  men  to  faith  or 
to  any  good  work.  We,  on  our  part,  do  no  more  than  to  say 
and  exhort  you  as  to  what  you  ought  to  do — not  for  our  sake, 
but  for  your  own  sake.  He  invites  and  allures  you;  and 
if  you  despise  it,  you  must  yourself  answer  for  it. 

This  is  the  first  point,  especially  for  those  who  are  cold  and  53 
indifferent,  that  they  may  come  to  reflection  and  be  awakened. 
For  this  is  certainly  true,  as  I  have  found  in  my  own  experience, 
and  as  every  one  will  find,  that  if  a  person  thus  withdraw  from 
this  sacrament,  he  will  daily  become  more  and  more  hardened 
and  cold,  and  will  at  last  altogether  disregard  it.  Otherwise  54 
we  must,  from  time  to  time,  examine  heart  and  conscience,  and 
assume  the  position  of  those  who  desire  to  be  right  with  God. 
And  the  more  this  is  done,  the  more  will  the  heart  be  warmed 
and  enkindled,  that  it  may  not  become  entirely  cold. 

But  if  you  say:    How  if  I  feel  that  I  am  not  prepared?  53 
Answer :  The  same  is  also  my  temptation,  especially  from  the 
old  way  under  the  Pope,  in  which  we  were  compelled  to  self- 
torture  in  order  to  be  so  perfectly  pure  that  God  could  not  find 
the  least  blemish  in  us.     On  this  account  we  became  so  timid 
that  every  one  was  instantly  thrown  into  consternation  and  said 
to  himself:  Alas!  thou  art  unworthy!     For  then  nature  and  56 
reason  begin  to  reckon  our  unworthiness  in  comparison  with  the 
great  and  precious  good ;  and  then  it  appears  like  a  dark  lan- 
tern in  contrast  with  the  bright  sun,  or  as  filth  in  comjrrisoii 
with  precious  stones.     Because  nature  and  reason  see  this  they 
refuse  to  approach,  and  would  wait  until  they  are  prepared,  so 
long  that  one  week  brings  another,  and  one  half  year  the  other. 
But  if  you  are  to  regard  how  good  and  pure  you  are,  and  labor  57 
that  nothing  burden  the  conscience,  you  must  never  approach. 

We  must,  therefore,  make  a  distinction  here  among  men.    For  58 


PartV.    THE  SACRAMENT  OF  THE  ALTAR.  483 

r«o  those  who  are  shameless  and  dissolute  must  be  told  to  stay 
away.  For  they  are  not  prepared  to  receive  forgiveness  of 
sin.  For  they  do  not  desire  it,  and  do  not  wish  to  be  godly. 
But  the  others,  who  are  not  so  hardened  and  wicked,  and  desire  59 
to  be  godly,  must  not  absent  themselves,  even  though  they  be 
feeble  and  full  of  infirmities:  as  St.  Hilary  also  says:  "If 
any  one  have  not  committed  sin  in  such  a  way  as  to  be  properly 
put  out  of  the  congregation  and  to  be  esteemed  as  no  Christian, 
he  ought  not  to  absent  himself  from  the  sacrament,  that  he  may 
not  deprive  himself  of  life."  For  no  one  will  reach  such  a  posi-  60 
tion  that  he  will  not  retain  many  daily  infirmities  in  flesh  and 
blood. 

Therefore  such  people  must  learn  that  it  is  the  highest  art  61 
to  know  that  our  sacrament  does  not  depend  upon  our  worth- 
iness. For  we  are  not  baptized  because  we  are  worthy  and  holy, 
nor  do  we  go  to  confession  because  we  are  pure  and  without  sin, 
but  the  contrary,  as  poor  miserable  men,  and  just  because  we 
aoe  unworthy ;  unless  it  be  some  one  who  neither  desires  grace 
or  absolution  nor  intends  to  reform. 

But  whoever  earnestly  desires  grace  and  consolation  should  62 
feel  impelled  of  his  own  accord,  and  should  allow  no  one  to 
deter  him,  but  say :  I,  indeed,  desire  to  be  worthy ;  but  I  come 
not  upon  any  worthiness,  but  upon  thy  Word,  because  thou  hast 
commanded  it,  and  I  desire  to  be  thy  disciple,  no  matter  what 
becomes  of  my  worthiness.  But  this  is  difficult.  For  we  al-63 
ways  have  this  obstacle  and  hindrance  to  encounter,  viz.  that 
we  look  more  upon  ourselves  than  upon  the  Word  and  lips  of 
Christ.  For  nature  desires  so  to  act  that  it  can  stand  and  rest 
in  itself,  and  where  it  cannot  do  so  it  declines  to  take  a  step. 
Let  this  suffice  concerning  the  first  point. 

In  the  second  place,  there  is  besides  this  commandment  also  64 
a  promise,  as  we  heard  above,  which  ought  most  strongly  to  in- 
cite and  encourage  us.  For  here  stand  the  kind  and  precious 
words :  "  This  is  my  body,  given  for  you.  Tlxis  is  my  blood,  shed 
for  you,  for  the  remission  of  sins."  These  words,  I  have  said,  65 
r«q  are  not  preached  to  wood  and  stone,  but  to  thee  and  me. 
Else  he  might  as  well  be  silent  and  not  institute  a  sacra- 
ment. Therefore  consider,  and  bring  thyself  into  this  YOU, 
that  his  speaking  with  thee  be  not  in  vain. 

For  in  this  he  offers  to  us  the  entire  treasure  which  he  has  66 
brought  for  us  from  heaven,  and  to  which  he  so  invites  us  in 
other  places  with  the  greatest  kindness,  as  in  St.  Matt.  11  :  28 : 
"  Come  unto  me,  all  ye  that  labor  and  are  heavy  laden,  and  I  will 
give  you  rest."  Now  it  is  indeed  a  sin  and  a  shame  that  he  so  67 
cordially  and  faithfully  summons  and  exhorts  us  to  our  highest 
and  greatest  good,  and  we  act  so  distantly  with  regard  to  it,  and 
permit  so  long  a  time  to  pass  [without   nartaking  of  the  sacra- 


484  THE  LARGE  CATECHISM. 

ment]  that  we  grow  quite  cold  and  hardened,  and  have  no  in- 
clination or  love  for  it.  We  must  never  regard  the  sacra-  68 
ment  as  something  injurious  from  which  we  had  better  flee,  but 
as  a  remedy  imparting  only  salvation  and  comfort,  which  will 
cure  us  and  give  us  life,  both  in  soul  and  body.  For  where  the 
soul  has  recovered  the  body  also  is  relieved.  How  then  is  it 
that  we  regard  it  as  if  it  were  a  poison,  the  eating  of  which 
would  bring  death  ? 

It  is  indeed  true  that  those  who  despise  it  and  live  in  an  69 
unchristian  manner  receive  it  to  their  hurt  and  judgment,  for 
nothing  shall  be  good  or  saving  to  them,  just  as  with  a  sick 
person  who  from  caprice  eats  and  drinks  what  is  forbidden  him 
by  the  physician.     But  those  who  are  sensible  of  their  weak-  7c 
ness,  desire  to  be  rid  of  it  and  long  for  help,  should  regard  and 
use  it  only  as  a  precious  antidote  against  the  poison  which  is  in 
them.     For  here  in  the  sacrament  you  shall  receive,  from  the 
lips  of  Christ,  forgiveness  of  sin,  which  contains  and  brings 
with  it  the  grace  and  Spirit  of  God,  with  all  his  gifts,  protec- 
tion, shelter  and  power  against  death  and  Satan  and  all  mis- 
fortune. 
ri«        Thus  you  have,  on  the  part  of  God,  both  the  command- 71 

ment  and  the  promise  of  the  Lord  Jesus  Christ.  Besides 
this,  on  your  part,  your  own  distress  which  oppresses  you,  and 
because  of  which  this  commandment,  invitation  and  promise 
are  given,  ought  to  impel  you.  For  he  himself  says :  "  They 
that  be  whole  need  not  a  physician,  but  they  that  be  sick  ;"  that  is, 
those  who  are  weary  and  heavy-laden  with  their  sins,  with  the 
fear  of  death,  temptations  of  the  flesh  and  of  the  devil.  If,  72 
therefore,  you  are  heavy-laden  and  feel  your  weakness,  then  go 
joyfully  to  this  sacrament  and  obtain  refreshment,  consolation 
and  strength.  For  if  you  would  wait  until  you  are  rid  of  such  73 
burdens,  that  you  might  approach  worthily  and  with  entire 
purity  to  the  sacrament,  you  must  for  ever  stay  away.  For  in  74 
that  case  he  pronounces  sentence  and  says :  If  you  are  pure 
and  godly  you  have  no  need  of  me,  and  I  have  no  need  of 
thee.  Therefore  they  alone  are  to  be  called  unworthy  who 
neither  feel  their  infirmities  nor  wish  to  be  considered  sinners. 

But  if  you  say:  What  shall  I  do  if  I  cannot  feel  such  dis-  75 
tress  or  experience  hunger  and  thirst  for  the  sacrament?  An- 
swer :  For  those  who  are  so  minded  that  they  do  not  realize 
their  condition  I  know  no  better  counsel  than  that  they  ex- 
plore deeply  their  own  heart  to  ascertain  whether  they  also 
nave  flesh  and  blood.  And  if  you  find  that  to  be  the  case,  then 
go,  for  your  good,  to  St.  Paul's  Epistle  to  the  Galatians,  and 
hear  what  is  the  nature  of  the  fruits  of  your  flesh :  "Now  the 
works  of  the  flesh"  (he  says  c.  5  :  19  sqq.)  "are  manifest,  which 
are  these:  Adultery,  fornication,  uncleanness.  In^civinusness,  idol- 


PabtV.    THE  SACKAMENT  OF  THE  ALTAR.  485 

airy,  witchcraft,  hatred,  variance,  emulations,  wrath,  strife,  sedi- 
tions, heresies,  envyings,  murders,  drunkenness,  revellings  and  such 
like." 

Therefore  if  you  cannot  feel  it,  only  believe  the  Scriptures.  76 
They  will  not  lie  to  you,  and  they  know  your  flesh  better  than 
you  yourself.     Yea,  St.  Paul  further  concludes  (Rom.  7:18): 
"  /  know  that  in  me,  that  is,  in  my  flesh,  dwelleth  no  good  thing" 
If  St.  Paul,  therefore,  speaks  thus  of  his  flesh,  we  had  better 
not  pretend  to  be  more  holy.     But  that  we  do  not  feel  it  is  so  77 
much  the  worse ;  for  it  is  a  sign  that  there  is  a  leprous  flesh 
which  feels  nothing,  and  yet  rages  and  consumes.     Yet,  as  we  78 
have  said,  even  if  you  be  quite  dead  to  all  sensibility,  only  be- 
r^     lieve  the  Scriptures,  which  pronounce  sentence  upon  you. 
And,  in  short,  the  less  you  feel  your  sins  and  infirmities, 
the  more  reasoii  have  you  to  go  to  the  sacrament  to  seek  help 
and  a  remedy. 

In  the  second  place,  look  about  you  and  see  whether  you  are  79 
also  in  the  world.  Or  if  you  do  not  know  it,  ask  your  neigh- 
bors. And  if  you  are  in  the  world,  do  not  think  that  there 
will  be  lack  of  sins  and  misery.  For  only  begin  to  deport 
yourself  as  though  you  would  be  godly  and  adhere  to  the  Gos- 
pel, and  see  whether  no  one  will  become  your  enemy,  and  do 
you  harm,  wrong  and  violence,  and  likewise  give  you  cause  for 
sin  and  crime.  If  you  have  not  experienced  it,  then  learn  it 
from  the  Scriptures,  which  everywhere  give  this  praise  and  tes- 
timony to  the  world. 

Besides  this,  you  will  also  have  the  devil  about  you,  whom  80 
you  will  not  entirely  tread  under  foot,  because  our  Lord  Christ 
himself  could  not  entirely  avoid  him.     Now,  what  is  the  devil  ?  81 
Altogether,  as  the  Scriptures  call  him,  a  liar  and  murderer.     A 
liar  to  lead  the  heart  astray  from  the  Word  of  God,  and  to 
blind  it,  that  you  cannot  feel  your  distress  or  come  to  Christ. 
A  murderer,  who  cannot  bear  one  single  hour  to  see  you  live. 
If  you  could  see  how  many  knives,  darts  and  arrows  are  every  82 
moment  aimed  at  you,  you  would  be  glad  to  come  to  the  sacra- 
ment as  often  as  possible.    But  there  is  no  reason  why  men  walk 
so  securely  and  heedlessly,  except  that  they  neither  think  nor  be- 
lieve that  they  are  in  the  flesh,  and  in  this  wicked  world  or  in  the 
kingdom  of  the  devil. 

Therefore  only  try  this  and  practise  it  well,  and  examine  83 
yourself,  or  look  about  you  a  little,  and  only  keep  to  the  Scrip- 
tures. If  even  then  you  still  feel  nothing,  you  have  so  much 
the  more  need  to  lament  both  to  God  and  to  your  brother. 
Then  take  counsel  and  seek  others'  prayers,  and  do  not  desist 
until  the  stone  be  removed  from  your  heart.  Then,  indeed,  the  84 
distress  will  not  fail  to  be  manifest,  and  you  will  find  that  you 
have  sunk  twice  as  deep  as  any  other  po'  >v  sinner,  and  are  much 


486  THE  LARGE  CATECHISM. 

more  in  need  of  the  sacrament  against  the  misery  which  unfor- 
tunately you  do  not  feel,  so  that  God  may  give  his  grace,  and 
you  may  feel  it  more  and  hunger  the  more  for  the  sacrament. 
This,  too,  especially  since  the  devil  plies  his  forces  against  you, 
r10  and  lies  in  wait  for  you  without  ceasing,  to  seize  and  de- 
stroy you,  soul  and  body,  so  that  you  are  not  secure  against 
him  one  hour.  How  soon  might  he  have  suddenly  brought 
you  into  misery  and  distress  when  you  least  expected  it! 

Let  this  then  be  said  for  exhortation,  not  only  for  those  of  85 
us  who  are  adults  and  aged,  but  also  for  the  young  people,  who 
ought  to  be  brought  up  in  the  understanding  of  Christian  doc- 
trine. For  thereby  the  Ten  Commandments,  the  Creed,  and 
the  Lord's  Prayer  might  be  more  easily  inculcated  to  our  youth, 
and  they  would  learn  it  with  zest  and  pleasure,  and  thus  would 
accustom  themselves  to  it  and  practise  it  from  their  youth. 
For  the  old  are  wellnigh  defunct,  so  that  these  and  other  86 
things  cannot  be  attained,  unless  we  train  the  people  who  are 
to  follow  and  succeed  us  in  our  office  and  work,  that  they  also 
bring  up  their  children  in  good  fruits,  that  the  Word  of  God 
and  the  Christian  Church  may  be  preserved.  Therefore  let  87 
every  father  of  a  family  know  that  it  is  his  duty,  by  the  injunc- 
tion and  command  of  God,  to  teach  these  things  to  his  children, 
or  have  them  learn  what  they  ought  to  know.  For  since  they 
are  baptized  and  received  into  the  Christian  Church,  they  should 
also  enjoy  this  communion  of  the  sacrament,  so  that  they  may 
serve  us  and  be  useful  to  us ;  for  they  must  all  indeed  help  us 
in  believing,  loving,  praying  and  fighting  against  the  devil. 


PART   VII. 
fHE  FORMULA  OF  CONCORD. 


THE  FORMULA  OF  CONCORD. 


CONTENTS. 


PART    FIRST. 
EPITOME. 


INTRODUCTION. 

OF  THE  STANDARD  OF  DOCTRINE. 

CHAPTER  I. 
OF  ORIGINAL  SIN. 

CHAPTER  II. 
OF  THE  FREE  WILL. 

CHAPTER  IIL 
OF  THE  RIGHTEOUSNESS  OF  FAITH  BEFORE  GOD. 

CHAPTER  IV. 
OF  GOOD  WORKS. 

CHAPTER  V. 
OF  THE  LAW  AND  THE  GOSPEL. 

CHAPTER  VI. 
OF  THE  THIRD  USE  OF  THE  LAW. 

CHAPTER  VII. 
OF  THE  LORD'S  SUPPER. 

CHAPTER  VIII. 
OF  THE  PERSON  OF  CHRIST. 

CHAPTER  IX. 
OF  THE  DESCENT  OF  CHRIST  TO  HELL. 

CHAPTER  X. 
OF  ECCLESIASTICAL  CEREMONIE& 

CHAPTER  XL 

OF  GOD'S  ETERNAL  PREDESTINATION  AND  ELECTION. 
62  489 


490  THE  FORMULA  OF  CONCORD. 

APPENDIX. 
OF  OTHER  HERESIES  AND  SECTS. 


PART    SECOND. 
SOLID   DECLARATION. 


INTRODUCTION. 

OF  THE  STANDARD  OF  DOCTRINE. 
OF  THE  ANTITHESIS,  OR  REJECTION  OF  FALSE  DOCTRINE 

CHAPTER   I. 
OF  ORIGINAL  SIN. 

CHAPTER   II. 
OF  THE  FREE  WILL,  OR  HUMAN  POWERS. 

CHAPTER  III. 
DF  THE  RIGHTEOUSNESS  OF  FAITH  BEFORE  GOD. 

CHAPTER   IV. 
OF  GOOD  WORKS. 

CHAPTER  V, 
OF  THE  LAW  AND  THE  GOSPEL. 

CHAPTER  VI. 
OF  THE  THIRD  USE  OF  THE  DIVINE  LAW. 

CHAPTER  VII. 
OF  THE  LORDS  SUPPER. 

CHAPTER  VIII. 
OF  THE  PERSON  OF  CHRIST. 

CHAPTER  IX. 
OF  THE  DESCENT  OF  CHRIST  TO  HELL 

CHAPTER  X. 
OF  ECCLESIASTICAL  CEREMONIES. 

CHAPTER  XL 
OF  GOD'S  ETERNAL  PREDESTINATION  AND  ELECTION 


APPENDIX. 
OF  OTHER  HERETICS  ANP  «FCT8. 


THE  FORMULA  OF  CONCORD. 


PART   FIRST. 


517  EPITOME 

Of  the  Articles  in  Controversy  among  the  Thelogians 
of  the  Augsburg  Confession,  Set  forth  and  Reconciled 
in  a  Christian  Way,  according  to  God's  Word,  in  the 
following  Recapitulation. 

INTRODUCTION. 

Of  the  comp7*ehensive  summary,  rule  and  standard  according  to 
which  all  dogmas  should  be  judged,  and  the  controversies  that 
have  occurred  should,  in  a  Christian  wayy  be  decided  and  set 
forth. 

I.  We  believe,  teach  and  confess  that  the  only  rule  and  stand-  i 
ard  according  to  which  at  once  all  dogmas  and  teachers  should 
be  esteemed  and  judged  are  nothing  else  than  the  prophetic  and 
apostolic  Scriptures  of  the  Old  and  of  the  New  Testament,  as  it  is 
written  (Ps.  119  :  105) :  "  Thy  Word  is  a  lamp  unto  my  feet,  and 
a  light  unto  my  path."  And  St.  Paul  (Gal.  1:8):  "  Though 
an  angel  from  heaven  preach  any  other  Gospel  unto  you,  let 
him  be  accursed ." 

Other  writings,  of  ancient  or  modern  teachers,  whatever  rep-  2 
utation  they  may  have,  should  not  be  regarded  as  of  equal  au- 
thority with  the  Holy  Scriptures,  but  should  altogether  be  sub- 
ordinated to  them,  and  should  not  be  received  other  or  further 
than  as  witnesses,  in  what  manner  and  at  what  places,  since  the 
time  of  the  apostles,  the  [purer]  doctrine  of  the  prophets  and 
apostles  was  preserved. 

Parallel  Passages.— Sol.   Dec,   568;   Smalcald   Articles,   Part   II.,  Art 
ii:15 

491 


492  THE  FORMULA  OF  OONOOKD. 

II.  And  because  directly  after  the  times  of  the  apostles,  and  3 
even  in  their  lives,  false  teachers  and  heretics  arose,  and  against 
them,  in  the  early  Church,  symbols,  i.  e.  brief,  plain  confessions, 
were  composed,  which  were  regarded  as  the  unanimous,  univer- 
sal Christian  faith,  and  confession  of  the  orthodox  and  true 
Church,  namely,  the  Apostles'  Creed,  the  Nicene  Creed, 
and  the  Athanastan  Creed;  we  confess  them  as  binding 
upon  us,  and  hereby  reject  all  heresies  and  dogmas  which, 
contrary  to  them,  have  been  introduced  into  the  Church  of 
God. 
r, g        III.  Moreover  as  to  the  schism  in  matters  of  faith  which  4 

has  occurred  in  our  time,  we  regard  the  unanimous  consensus 
and  declaration  of  our  Christian  faith  and  confession,  especially 
against  the  Papacy  and  its  false1  worship,  idolatry,  superstition, 
and  against  other  sects,  as  the  symbol  of  our  time,  viz.  The 
First  Unaltered  Augsburg  Confession,  delivered  to  the 
Emperor  Charles  V.  at  Augsburg  in  the  year  1530,  in  the 
great  Diet,  together  with  its  Apology,  and  the  Articles  com- 
posed at  Smalcald  in  the  year  1537,  and  subscribed  by  the 
chief  theologians  of  that  time. 

And  because  such  matters  pertain  also  to  the  laity  and  the  5 
salvation  of  their  souls,  we  confessionally  acknowledge  the 
Small  and  Large  Catechisms  of  Dr.  Luther,  as  thev  are  in- 
eluded  in  Luther's  works,  as  the  Bible  of  the  laity,  wherein 
everything  is  comprised  which  is  treated  at  greater  length  in 
Holy  Scripture,  and  is  necessary  that  a  Christian  man  know  for 
his  salvation. 

In  accordance  with  this  direction,  as  above  announced,  all  6 
doctrines  should  be  adjusted,  and  that  which  is  contrary  thereto 
should  be  rejected  and  condemned,  as  opposed  to  the  unanimous 
declaration  of  our  faith. 

In  this  way  the  distinction  between  the  Holy  Scriptures  of  7 
the  Old  and  of  the  New  Testament  and  all  other  writings  is 
preserved,  and  the  Holy  Scriptures  alone  remain  the  only  judge, 
rule,  and  standard,  according  to  which,  as  the  only  test-stone, 
all  dogmas  should  and  must  be  discerned  and  judged,  as  to 
whemer  they  be  good  or  evil,  right  or  wrong. 

Butxthe  other  symbols  and  writings  cited  are  not  judges,  as  8 
are  the  Holy  Scriptures,  but  only  a  witness2  and  declaration  of 
the  faith,  as  to  how  at  any  time  the  Holy  Scriptures  have  been 
understood  and  explained  in  the  articles  in  controversy  in  the 
Church  of  God  by  those  who  then  lived,  and  how  the  opposite 
dogma  was  rejected  and  condemned  [by  what  arguments  the 
dogmas  conflicting  with  the  Holy  Scripture  were  rejected  and 
condemned]. 

1  Cf.  Preface  to  Book  of  Concord,  \  3.  "  CI  \  2. 


Part  I.    ORIGINAL  SIN.  493 

CHAPTER   I. 

519  Of  Original  Sin. 

Statement  of  the  Controversy, 

Whether  Original  Sin  be  properly  and  without  any  distinc-  i 
tion  man's  corrupt  nature,  substance  and  essence,  or  iudeed  the 
principal  and  best  part  of  his  essence  [substance],  namely,  the 
rational  soul  itself  in  its  highest  state  and  powers?  Or 
whether,  even  since  the  fall,  there  be  a  distinction  between 
man's  substance,  nature,  essence,  body,  soul,  and  Original  Sin, 
so  that  the  nature  is  one  thing,  and  Original  Sin,  which  inheres 
in  the  corrupt  nature  and  corrupts  the  nature,  is  another? 

Affirmative. 

The  pure  doctrine,  faith    and  confession   according   to  the 
above  standard  and  comprehensive  declaration  : 

1.  We  believe,  teach  and  confess  that  there  is  a  distinction  i 
between  man's  nature,  not  only  as  he  was  originally  created  by 
God,  pure  and  holy,  and  without  sin,  but  also  as  we  have  it  [that 
nature]  now,  since  the  fall,  namely,  between  the  nature  itself, 
which  ever  since  the  fall  is  and  remains  a  creature  of  God,  and 
Original  Sin,  and  that  this  distinction  is  as  great  as  the  distinc- 
tion between  a  work  of  God  and  a  work  of  the  devil. 

2.  We  believe,  teach  and  confess  also  that  this  distinction  3 
should  be  maintained  with  the  greatest  care,  because  the  dogma 
that  no  distinction  is  to  be  made  between  our  corrupt  human 
nature  and  original  sin  conflicts  with  the  chief  articles  of  our 
Christian  faith,  concerning  Creation,  Redemption,  Sanctification 
and  the  resurrection  of  our  body,  and  cannot  coexist  therewith. 

For  God  created  not  only  the  body  and  soul  of  Adam  and  4 
Eve  before  the  fall,  but  also  our  bodies  and  souls  since  the 
fall,  notwithstanding  that  they  are  corrupt,  which  God  also  still 
acknowledges  as  his  woik,  as  it  is  written  (Job  10  :  8) :  "  Thine 
hands  have  made  me  and  fashioned  me  together  round  about." 
Deut.  32:18;  Isa.  45:9  sqq. ;  54:5;  64:8;  Acts  17:28; 
Job  10  :  8  ;  Ps.  100  :  3 ;  139  :  14 ;  Eccl.  12:1. 
,™        This  human  nature,  nevertheless  without  sin,  and,  there-  5 

fore,  not  of  other's  but  our  own  flesh,  the  Son  of  God  has 
assumed  into  the  unity  of  his  person,  and  according  to  it  become 
our  true  brother.  Heb.  2  :  14  :  "  Forasmuch  then  as  the  chil- 
dren were  partakers  of  flesh  and  blood,  He  also  himself  likewise 
took  part  of  the  same."  Again,  v.  1 6  ;  4  :  15  :  "  He  took  not  on 
him  the  nature  of  angels,  but  he  took  on  him  the  seed  of  Abra- 

Parallel   Passages. — Augsburg  Confession,   Art.  ii. ;   Apology,  Art.  ii. 
Smalcald  Articles,  Part.  III.,  Art.  i.;  Sol,  I>ec.  573  sqq. 


494  THE  FORMULA  OF  CONCORD. 

ham.  Wherefore  in  all  things  it  behoved  him  to  be  made  like 
unto  his  brethren,"  "yet  without  sin."  Therefore  Christ  has 6 
redeemed  it,  as  his  work,  sanctifies  it  as  his  work,  raises  it  from 
the  dead  and  gloriously  adorns  it  as  his  work.  But  Original 
Sin  he  has  not  created,  assumed,  redeemed,  sanctified ;  he  also 
will  not  raise  it,  or  with  the  elect  adorn  or  save  it,  but  in  the 
[blessed]  resurrection  it  will  be  entirely  destroyed. 

Hence  the  distinction   between  the  corrupt  nature  and  the  7 
corruption  which  infects  the  nature,  and  by  which  the  nature 
became  corrupt,  can  easily  be  discerned. 

3    But,  on  the  other  hand,  we  believe,  teach  and  confess  that  8 
Original  Sin  is  not  a  slight,  but  so  deep  a  corruption  of  human 
nature,  that  nothing  healthy  or  uncorrupt  in  man's  body  or 
soul,  in  inner  or  outward  powers,  remains,  but,  as  the  Church 


sings : 


"  Through  Adam's  fall  is  all  corrupt, 
Nature  and  essence  human." 


This  unspeakable  injury  cannot  be  discerned  by  the  reason,  9 
but  only  from  God's  Word.1  And  [we  affirm]  that  the  nature  10 
and  this  corruption  of  nature  no  one  but  God  alone  can  ever 
separate  from  one  another ;  and  yet  this  fully  comes  to  pass, 
through  death,  in  the  resurrection,  where  our  nature  which  we 
now  bear  will  rise  and  live  eternally,  without  original  sin,  and 
separated  and  sundered  from  it,  as  it  is  written  (Job  19  :  26) : 
"  I  shall  be  compassed  again  with  this  my  skin,  and  in  my  flesh 
shall  I  see  God,  whom  I  shall  see  for  myself,  and  mine  eyes 
shall  behold." 

Negative. 

Rejection  of  the  false  opjjosite  dogmas. 

Therefore  we  reject  and  condemn  the  dogma  that  Original  11 
Sin  is  only  a  realus  or  debt,  on  account  of  what  has  been  com- 
mitted by  another  [diverted  to  us]  without  any  corruption  of 
our  nature.2 
f-o1         2.  Also  that  evil  lusts  are  not  sin,  but  concreated,  essen-  12 

tial  properties  of  the  nature,  as  though  the  above-mentioned 
defeat  and  evil  were  not  true  sin,  because  of  which  man  without 
Chris\[not  ingrafted  into  Christ]  is  to  be  a  child  of  wrrath.3 

3/^We  likewise  reject  the  error  of  the  Pelagians,  by  which  13 
it  is  alleged  that  man's  nature,  even  since  the  fall,  is  incorrupt, 
and,  especially  with  respect  to  spiritual  things,  in  naturalibus, 

1  Cf.  Smalcald  Articles,  Part  III.,  Art.  i.,  \  3. 

3  This  error  is  ascribed  especially  to  Albertus  Pighius.    Kollner's  Sym 
bolik  of  Catholic  Church,  285,  290. 

8  Taught  by  Pelagians,  both  ancient  and  modern ;  cf.  Council  of  Trent, 
Bess.  v.  (p.  6  Tauchnitz  edition). 


Part  I.    ORIGINAL  SIN.  495 

i.  e.  in  its  natural  powers,  it  has  remained  entirely  giod  and 
pure.1 

4.  Also  that  Original  Sin  is  only  external,  a  slight,  insignifi-  14 
cant  spot,  sprinkle,  or  stain  dashed  upon  the  nature,  beneath 
which  [nevertheless]  the  nature  has  retained  its  powers  unim- 
paired even  in  spiritual  things.2 

5.  Also  that  Original  Sin  is  only  an  external  impediment  to  1 5 
unimpaired  spiritual  powers,  and  not  a  despoliation  or  want  of 
the  same,  as  when  a  magnet  is  smeared  with  garlic-juice  its 
natural  power  is  not  thereby  removed,  but  only  impeded ;  or 
that  this  stain  can  be  easily  washed  away,  as  a  spot  from  the 
face  or  pigment  from  the  wall.3 

6.  Also,  that  in  man  the  human  nature  and  essence  are  not  16 
entirely  corrupt,  but  that  man  still  has  something  good  in  him, 
even  in  spiritual  things,  namely,  piety,  skill,  aptness  or  ability 
in  spiritual  things  to  begin  to  work,  or  to  co-work  for  some- 
thing [good].4 

7.  On  the  other  hand,  we  also  reject  the  false  dogma  of  the  17 
Manichseans,  when  it  is  taught  that  Original  Sin,  as  something 
essential  and  self-subsisting,  has  been  infused  by  Satan  into  the 
nature,  and  intermingled  with  it,  as  poison  and  wine  are  mixed. 

8.  Also  that  not  the  natural  man,  but  something  else  and  18 
extraneous  to  man,  sins,  and,  on  this  account,  not  the  nature, 
but  only  Original  Sin  in  the  nature,  is  accused.5 

9.  We  reject  and  condemn  also  as  a  Manichsean  error  the  19 
doctrine  that  Original  Sin  is  properly,  and  without  any  distinc- 
tion, the  substance,  nature  and  essence  itself  of  the  corrupt  man, 

r  no   so  that  no  distinction  between  the  corrupt  nature,  consid- 
ered by  itself,  since  the  fall,  and  Original  Sin,  can  be  con- 
ceived of,  nor  can  they  be  distinguished  from  one  another  even 
in  thought.6 

10.  Moreover   this  Original  Sin  is  called    by  Dr.  Luther  20 
natural  sin,  personal  sin,  essential  sin  (Natursiinde,  Person- 
sunde,  Wesentlichle  Siinde) ;  not  that  the  nature,  person  or  es- 
sence of  the  man  is,  without  any  distinction,  itself  Original  Sin, 
but  that,  by  such  words,  the  distinction  might  be  indicated  be- 

1  Almost  the  general  opinion  of  the  Scholastics ;  for  they  contended  that 
since  the  fall  men  were  destitute  only  of  the  donum  supernaturale.  Cf 
Kollner,  p.  284. 

2  Ascribed  to  D'Andrada,  a  Romish  opponent  of  Chemnitz,  who  thus 
wrote  in  his  Defensio  Trid.  fidei  CathoL,  lib.  v.,  p.  451  sqq. 

5  Almost  the  very  words  of  Vict.  Strigel  in  the  disputation  with  Flaciiu 
ai  Weimar  in  1560.     Cf.  Carpzov,  1179. 
4  Also  taught  by  Strigel  in  his  declaration,  written  1562. 
e  Ascribed  by  Augustine  to  the  Manichseans.     Cf.  Sol.  Dec 
'  The  doctrine  of  Flacius  and  his  adherents. 


496  THE  FORMULA  OF  CONCORD. 

tween  Original  Sin  which  inheres  in  human  nature,  and  other 
flins  which  are  called  actual  sins. 

11.  For  Original  Sin  is  not  a  sin  which  is  committed,  but  it  21 
inheres  in  the  nature,  substance  and  essence  of  man,  so  that 
though  no  wicked  thought  ever  should  arise  in  the  heart  of 
corrupt  man,  nor  idle  word  be  spoken,  nor  wicked  deed  be 
done,  yet  the  nature  is  nevertheless  corrupt  through  Original 
Sin,  which  is  born  in  us  by  reason  of  the  sinful  seed,  and  is  a 
fountain-head  of  all  other  actual  sins,  as  wicked  thoughts, 
words  and  works,  as  it  is  written  (Matt.  15  :  19) :  "Out  of  the 
heart  proceed  evil  thoughts."  Also  (Gen.  6:5;  8:21):  "  The 
imagination  of  man's  heart  is  evil  from  his  youth." 

12.  Thus  it  is  also  well  to  note  the  diverse  signification  of  2? 
the  word  "  nature,"  whereby  the  Manichseans  cover  their  error 
and  lead  astray  many  simple  men.  For  sometimes  it  means  the 
essence  [the  very  substance]  of  man,  as  when  it  is  said :  God 
created  human  nature.  But  at  other  times  it  means  the  dispo- 
sition and  the  vicious  quality  [disposition,  condition,  defect  or 
vice]  of  a  tiling,  which  inheres  in  the  nature  or  essence,  as 
when  it  is  said :  The  nature  of  the  serpent  is  to  bite,  and  the 
nature  and  disposition  of  man  is  to  sin,  and  is  sin ;  here  the 
word  nature  does  not  mean  the  substance  of  man,  but  some- 
thing that  inheres  in  the  nature  or  substance. 

13.  But  as  to  the  Latin  terms  "substance"  and  " accident," 23 
because  they  are  not  words  of  Holy  Scripture,  and  besides  un- 
known to  the  ordinary  man,  they  should  not  be  used  in  ser- 
mons before  ordinary,  uninstructed  people,  but  simple  people 
should  be  excused  from  this  [in  this  matter  regard  should 
roo    rightly  be  had  to  the  simple  and  uneducated].     But  in  the  24 

schools,  among  the  learned,  these  words  are  rightly  retained 
in  disputations  concerning  Original  Sin,  because  they  are  well 
known  and  used  without  any  misunderstanding,  to  distinguish 
exactly  between  the  essence  of  a  thing  and  what  is  attached  to 
it  in  an  accidental  way. 

For  the  distinction   between  God's  work  and  that  of  the  25 
levil  is  thereby  designated  in  the  clearest  way,  because  the 
devil  can  create  no  substance,  but  can  only,  in  an  accidental 
way,  from  God's  decree  [God  permitting]  corrupt  a  substance 
created  by  God. 

CHAPTER  II. 

Of  tqe  Free  Will. 

Statement  ofllie~6ontroversy. 

Since  the  will  of  man  is  found  in  four  dissimilar  states,  1 
namely:    1.  Before  the  fall;   2.  Since  the  fall;   3.  After  re- 

Parallel  Passages. — Augsburg  Confession,  xviii. ;  Apology,  xviii. ;  SmaJ 
cald  Articles,  Part  III.,  Art.  i. ;  Sol.  Dec,  ii. 


PaktI.    THE  FREE  WILL.  497 

generation ;  4.  After  resurrection  of  the  body,  the  chief  ques- 
tion is  only  concerning  the  will  and  ability  of  man  in  the  sec- 
ond state,  namely,  what  powers,  in  spiritual  things,  he  has, 
from  himself,  since  the  fall  of  our  first  parents,  and  before  re 
generation,  and  whether,  from  his  own  powers,  before  he  has 
been  born  again  by  God's  Spirit,  he  be  able  to  dispose  and  pre- 
pare himself  for  God's  grace,  and  to  accept  [and  apprehend] 
or  not,  the  grace  offered  through  the  Holy  Ghost  in  the  Word 
and  holy  [divinely-instituted]  sacraments. 

Affirmative. 

The  pure  doctrine   concerning   this   article,    according  to    God's 

Word. 

1.  Concerning  this  subject,  our  doctrine,  faith  and  confession  2 
is,  that,  in  spiritual  things,  the  understanding  and  reason  of 
man  are  [altogether]  blind,  and,  from  their  own  powers,  under- 
stand nothing,  as  it  is  written  (1  Cor.  2 :  14) :  "  The  natural 
man  receiveth  not  the  things  of  the  Spirit  of  God ;  for  they 
are  foolishness  to  him ;  neither  can  he  know  them,  because  he 
is  examined  concerning  spiritual  things." 

2.  Likewise  we  believe,  teach  and  confess  that  the  will  of  un-  3 
regenerate  man  is  not  only  turned  away  from  God,  but  also  ha^ 
become  an  enemy  of  God,  so  that  it  has  inclination  and  desire 
rnA    for  that  which  is  evil  and  contrary  to  God,  as  it  is  written 

(Gen.  8  :  21) :  "The  imagination  of  man's  heart  is  evil  from 
his  youth."  Also  (Rom.  8:7):  "The  carnal  mind  is  enmity 
against  God ;  for  it  is  not  subject  to  the  Law  of  God,  neither 
indeed  can  be."  Yea,  as  unable  as  a  dead  body  is  to  quicken 
and  restore  itself  to  bodily,  earthly  life,  just  so  unable  is  man, 
who  by  sin  is  spiritually  dead,  to  raise  himself  to  spiritual  life, 
as  it  is  written  (Eph.  2:5):  "  Even  when  we  were  dead  in  sins, 
he  hath  quickened  us  together  with  Christ ;"  (2  Cor.  3:5): 
"  Not  that  we  are  sufficient  of  ourselves  to  think  anything 
good,  as  of  ourselves,  but  that  we  are  sufficient  is  of  God." 

3.  Yet  God  the  Holy  Ghost  effects  conversion,  not  without  4 
means ;  but  uses  for  this  purpose  the  preaching  and  hearing  of 
God's  Word,1  as  it  is  written  (Rom.  1  :  16) :  "  The  Gospel  is 
the  power  of  God  unto  salvation  to  every  one  that  believeth." 
Also  (Rom.  10  :  17) :  "  Faith  cometh  by  hearing  of  the  Word  5 
of  God."  And  it  is  God's  will  that  his  Word  should  be  heard, 
and  that  man's  ears  should  not  be  closed.2  With  this  Word 
the  Holy  Ghost  is  present,  and  opens  hearts,  so  that  they,  as 

1  Cf.  Augsburg  Confession,  v. :  4. 

'  Ps.  95  .  7,  8 ;  Heb;  3  :  7.     Apology,  xiii.,  13 ;  xxiv.,  70 ;  Smalcald  Ar 
tides,  Part  III,,  Art.  viii.,  I  3  sqq. ;  Sol.  Dec.,  597. 
63 


498  THE  FORMULA  OF  CONCORD. 

Lydia,  in  Acts  16,  are  attentive  to  it,  and  are  thus  converted 
through  the  grace  and  power  of  the  Holy  Ghost,  whose  work 
alone  the  conversion  of  man  is.  For,  without  his  grace,  and  6 
if  he  do  not  grant  the  increase,  our  willing  and  running,  our 
planting,  sowing  and  watering,  all  are  nothing,  as  Christ  says 
(John  15:5):  "Without  me,  ye  can  do  nothing."  In  these 
short  words  he  denies  to  the  free  will  all  power,  and  ascribes 
everything  to  God's  grace,  in  order  that  no  one  may  boast  be- 
fore God :  1  Cor.  1  :  29  [2  Cor.  12:5;  Jer.  9  :  23]. 

Negative. 

Contrary  false  doctrine. 

We  therefore  reject  and  condemn  all  the  following  errors,  ah  f 
contrary  to  the  standard  of  God's  Word : 

1.  The  host  [insane  dogma]  of  philosophers  who  are  called  8 
Stoics,  as  also  of  the  Maniehseans,  who  taught  that  everything 
that  happens  must  have  happened  so,  and  could  not  have  hap- 
pened otherwise,  and  that  everything  that  man  does,  even  in  out- 
rpc    ward  things,  he  does  by  necessity,  and  that  he  is  coerced  to 

evil  works  and  deeds,  as  inchastity,  robbery,  murder,  theft 
and  the  like.1 

2.  We  reject  also  the  gross  error  of  the  Pelagians,  who  taught  9 
that  man  by  his  own  powers,  without  the  grace  of  the  Holy 
Ghost,  can  turn  himself  to  God,  believe  the  Gospel,  be  obedient 
in  heart  to  God's  Law,  and  thus  merit  the  forgiveness  of  sins 
and  eternal  life. 

3.  We  reject  also  the  error  of  the  Semi-Pelagians,2  who  teach  10 
that  man,  by  his  own  powers,  can  make  a  beginning  of  his  con- 
version, but  without  the  grace  of  the  Holy  Ghost  cannot  com- 
plete it. 

4.  Also  when  it  is  taught3  that,  although  man  by  his  free  1 1 
will  before  regeneration,  is  too  weak  to  make  a  beginning,  and, 
by  his  own  powers,  to  turn  himself  to  God,  and  in  heart  to  be 
obedient  to  God ;  yet,  if  the  Holy  Ghost,  by  the  preaching  of 
the  Word,  have  made  a  beginning,  and  oifered  therein  his  grace, 
then  the  will  of  man,  from  its  own  natural  powers,  to  a  certain 
extent,  although  feebly,  can  add,  help  and  co-operate  therewith/ 
can  qualify  and  prepare  itself  for  grace,5  and  embrace  and  ac- 
cept it,  and  believe  the  Gospel.    _^-- 

1  Of  the  Stoics,  Chrysippus  especially  taught  this  doctrine  of  necessity. 
Cf.  Oicero  de  fato,  c.  17  sq.  The  Manichaeans  are  erroneously  said  to 
have  denied  all  moral  liberty.  See  Epistle  of  Secundus  the  Manichsear 
to  Augustine,  I  2.  2  Massilians.  8  By  Synergis  te.    Cf.  Sol.  Dec. 

4  Asserted  by  Strigel  in  Weimar  Disputation. 

6  Forc.ila  of  Erasmus,  employed  by  Melanchthon  in  Loci  Theol.  Ed 
'.648. 


Part  I.    THE  FREE  WILL.  499 

5.  Also  that  man,  after  he  has  been  born  again,  can  perfectly  12 
observe  and  completely  fulfil  God's  Law,  and  that  this  fulfill- 
ing is  our  righteousness  before  God,  by  which  we  merit  eternal 
life.1 

6.  Also  that  we  condemn  the  error  of  the  Enthusiasts,*  who  13 
imagine  that  God,  without  means,  without  the  hearing  of  God's 
Word,  also  without  the  use  of  the  holy  sacraments,  draws  men 
to  himself,  and  enlightens,  justifies  and  saves  them.2 

*  Enthusiasts  are  those  who  expect  the  illumination  of  the  Spirit  [ce- 
lestial revelation]  without  the  preaching  of  God's  Word. 

7.  Also  that  in   conversion   and   regeneration  God  entirely  14 
exterminates  the  substance  and  essence  of  the  old  Adam,  and 
especially  the  rational  soul,  and,  in  this  conversion  and  regen- 
eration, creates  a  new  soul  out  of  nothing.3 

con        8.  Also,  when  the  following  expressions  are  employed  15 

with  out  explanation,  viz.  that  the  will  of  man,  before,  in, 
and  after  conversion,  resists  the  Holy  Ghost,  and  that  the  Holy 
Ghost  is  given  to  those  who  resist  him  intentionally  and  per- 
sistently ;  "  for,"  as  Augustine  says,  "  in  conversion  God  changes 
the  unwilling  into  willing,  and  dwells  in  the  willing.,, 

As  to  the  expressions  of  ancient  and  modern  church  teachers,  16 
when  it  is  said  :  Deus  trahit,  sed  volentem  trahit,  i.  e.  "  God 
draws,  but  he  draws  the  willing,"  and  Hominis  voluntas  in  con- 
versione  non  est  otiosa  sed  agit  aliquid,  i.  e.  "  In  conversion  the 
will  of  man  is  not  idle,  but  effects  something/'4  we  maintain 
that,  inasmuch  as  these  expressions  have  been  introduced  for 
confirming  the  false  opinion  concerning  the  powers  of  the  nat- 
ural free  will  in  man's  conversion,  against  the  doctrine  concern- 
ing God's  grace,  they  are  not  in  harmony  with  the  form  of 
sound  doctrine,  and  therefore,  when  we  speak  of  conversion 
to  God,  should  be  avoided. 

But,  on  the  other  hand,  it  is  correctly  said  that,  in  conver-  17 
sion  God,  through  the  drawing  of  the  Holy  Ghost,  changes 
stubborn  and  unwilling  into  willing  men,  and  that  after  such 
conversion,  in  the  daily  exercise  of  repentance,  the  regenerate 
will  of  man  is  not  idle,  but  also  co-operates  in  all  the  deeds  of 
the  Holy  Ghost,  which  he  works  through  us. 

9.  Also  what  Dr.  Luther  has  written,  viz.  that  man's  will  is  18 
in  his  conversion  purely  passive,5  i.  e.  it  does  nothing  whatever, 

1  Doctrine  of  Papists  and  monks  (cf.  Sol.  Dec.  ii. :  79) ;  also  of  Schwenk- 
feldians,  Sol.  Dec,  xii. :  33. 

'  The  error  of  the  Anabaptists  and  Schwenkfeldians.  Cf.  Augsburg  Con- 
fession, Art.  v. :  4 ;  Formula  of  Concord,  Ep.  xii. :  22  sqq. ;  Sol.  Dec,  xii. : 
80  sqq.  8  Error  of  the  Flacians. 

4  Expressions  of  Chrysostom,  the  Scholastics  and  Melanchthon. 

*  Cf.  Sol.  Dec,  ii. :  89. 


500  THE  POKMULA  OF  CONCORD. 

is  to  be  understood  in  respect  of  divine  grace  in  kindling  new 
motions,  i.  e.  when  God's  Spirit,  through  the  heard  Word  or 
the  use  of  the  holy  sacrament,  lays  hold  upon  man's  will,  and 
woiks  [in  man]  the  new  birth  and  conversion.  For  if  [after] 
the  Holy  Ghost  has  wrought  and  accomplished  this,  and  man's 
will  has  been  changed  and  renewed  alone  by  his  divine  power 
and  working,  then  the  new  will  of  man  is  an  instrument  and 
organ  of  God  the  Holy  Ghost,  so  that  he  not  only  accepts  grace, 
but  also,  in  the  works  which  follow,  co-operates  with  the  Hdy 
Ghost. 

Therefore,  before  the  conversion  of  man,  there  are  only  two  15 
efficient  causes,1  namely,  the  Holy  Ghost  and  the  Word  of  God, 
as  the  instrument  of  the  Holy  Ghost,  whereby  he  works  con- 
ro7  version.  To  this  Word  man  ought  to  listen,  nevertheless 
it  is  not  from  his  own  powers,  but  only  through  the  grace 
and  working  of  the  Holy  Ghost,  that  he  can  believe  and  ac- 
cept it. 

CHAPTER  III. 

Of  the  Righteousness  of  Faith  before  God. 

Statement  of  the  Controversy. 

Since  it  is  unanimously  confessed  in  our  churches,  upon  the  1 
authority  of  God's  Word  and  according  to  the  sense  of  the 
Augsburg  Confession,  that  we  poor  sinners  are  justified  before 
God,  and  saved  alone  by  faith  in  Christ,  and  thus  Christ  alone 
is  our  righteousness,  who  is  true  God  and  man,  because  in  him 
the  divine  and  human  natures  are  personally  united  with  one 
another  (Jer.  23  :  6 ;  1  Cor.  1  :  30 ;  2  Cor.  5  :  21),  the  question 
has  arisen:  "According  to  which  nature  is  Christ  our  right- 
eousness ?"  and  thus  two  contrary  errors  have  arisen  in  some 
churches. 

For  the  one  side2  has  held  that  Christ  alone,  according  to  his  2 

divinity,  is  our  righteousness,  if  he  dwell  in  us  by  faith ;  con- 

•rasted  with  which  divinity,  dwelling  in  men  by  faith,  all  the 

ins  of  men  should  be  regarded  as  a  drop  of  water  to  the  great 

ocean.     On  the  contrary,  others3  have  held  that  Christ  is  our 

righteousness  before  God,  alone  according  to  the  human  nature. 

Parallel  Passages. — Augsbnrg^Confession,  iv.,  vi.,  xii.,  xx. ;  Apology 
Chap.  ii. ;  Smalcald  Articles,  Part  II.,  Art.  i. ;  Part  III.,  Art.  xiii. ;  Formula  oj 
Concord,  Sol.  Dec,  iii. 

1  Melanclithon  had  added  a  third  cause :  "  A  will  assenting  to  and  not  re 
sisting  God's  Word."  See  Examen  Ordinandorum,  p.  36  (edition  of  155o) 
Cf.  Sol.  Dee.,  ii. :  90. 

*  Andrew  Osiander  (f  1554)  and  his  followers. 

'  Francis  Stancar  (f  1574)  and  his  followers. 


Part  I.    THE  RIGHTEOUSNESS  OF  FAITH  BEFORE  GOD.  501 

Affirmative 

Pure  Doctrine  of  the  Christian  Churches  against  both  errors  just 

\  mentioned. 

1.  Against  both  the  errors  just  recounted,  we  unanimously  be-  3 
lieve,  teach  and  confejss  that  Christ  is  our  righteousness,  neither 
according  to  the  divine  nature  alone,  nor  according  to  the  human 
nature  alone,  but  the  entire  Christ  according  to  both  natures,  alone 
in  his  obedience,  which  as  God  and  man  he  rendered  the  Father 
even  to  death,  and  thereby  merited  for  us  the  forgiveness  of  sins 
and  eternal  lite,  as  it  is  written  :  "As  by  one  man's  disobedience, 

r  nn    many  were  made  sinners,  so  by  the  obedience  of  one,  shall 
many  be  made  righteous  "  (Rom.  5  :  19). 

2.  Therefore  we  believe,  teach  and  confess  that  our  right-*, 
eousness  before  God  is,  that  God  forgives  us  our  sins  out  of 
pure  grace,  without  any  work,  merit  or  worthiness  of  ours  pre- 
ceding, attending  or  following,  for  he  presents  and  imputes 
to  us  the  righteousness  of  Christ's  obedience,  on  account  oi 
which  righteousness  we  are  received  into  grace  by  God,  ana 
regarded  righteous. 

3.  We  believe,  teach  and  confess  that  faith  alone  is  the  5 
means  and  instrument  whereby  we  lay  hold  of  Christ,  and 
thus  in  Christ  of  that  righteousness  which  avails  before  God, 
for  the  sake  of  which  this  faith  is  imputed  to  us  for  righteous- 
ness (Rom.  4 :  5). 

4.  We  believe,  teach  and  confess  that  this  faith  is  not  a  bare  6 
knowledge  of  the  history  of  Christ,  but  such  a  great  gift  of  God 
that  thereby  we  come  to  the  right  knowledge  of  Christ  as  our 
Redeemer  in  the  Word  of  the  Gospel,  and  trust  in  him  that 
alone  for  the  sake  of  his  obedience,  out  of  grace,  we  have  the 
forgiveness  of  sins,  and  are  regarded  holy  and  righteous  before 
God  the  Father,  and  eternally  saved. 

5.  We  believe,  teach  and  confess  that,  according  to  the  usage  7 
of  Holy  Scripture,  the  word  justify  means  in  this  article,  "  to 
absolve,"  that  is,  to  declare  free  from  sins.  Prov.  17:15: 
"  He  that  justifieth  the  wicked,  and  he  that  condemneth  the 
righteous,  even  they  both  are  abomination  to  the  Lord."  Also 
(Rom.  8  :  33) :  "  Who  shall  lay  anything  to  the  charge  of 
God's  elect?     It  is  God  that  justifieth." 

And  when  in  place  of  this,  the  words  regeneration  and  vivi-8 
fication  are  employed,  as  in  the  Apology,1  this  is  done  in  the 
same  sense ;  for  by  these  terms,  in  other  places,  the  renewal  of 
man  is  understood,  and  [which]  is  distinguished  from  justifica- 
tion by  faith. 

6.  We  believe,  teach  and  confess  also  that  although  many  9 

1  Art.  iv. :  65  sq. ;  xii. :  46. 


602  THE  FORMULA  OF  CONCORD. 

weaknesses  and  defects  cling  to  the  rightly  believi'ig  and  truly 
regenerate,  even  to  the  grave,  yet  they  have  reason  to  doubt 
neither  of  the  righteousness  which  is  imputed  to  them  by  faith, 
roq  nor  of  the  salvation  of  their  souls,  but  should  regard  it 
certain  that  for  Christ's  sake,  according  to  the  promise 
and  [immovable]  Word  of  the  holy  Gospel,  they  have  a  gracious 
God." 

7.  We  believe,  teach  and  confess  that,  for  the  maintenance  10 
of  the  pure  doctrine  concerning  the  righteousness  of  faith  be- 
fore God,  it  is  necessary  that  the  exclusive  particles,  z.  e.,  the 
following  words  of  the  holy  apostle  Paul,  whereby  the  merit 
of  Christ  is  entirely  separated  from  our  works,  and  the  honor 
given  to  Christ  alone,  be  retained  with  especial  care,  as  when 
the  holy  apostle  Paul  writes :  "  Of  grace,"  "  without  merit," 

"  without  law/'  "  without  works,"  "  not  of  works."  All  these 
words,  taken  together,  mean  that  "  we  are  justified  and  saved 
alone  by  faith  in  Christ"  (Eph.  2:8;  Rom.  1:17;  3:24; 
4:3  sqq.;  Gal.  3  :  11 ;  Heb.  11). 

8.  We  believe,  teach  and  confess  that  although  the  contrition  ii 
that  precedes,  and  the  good  works  that  follow,  do  not  belong  to 
the  article  of  justification  before  God,  yet  such  a  faith  should 
not  be  imagined  as  can  coexist  with  a  wicked  intention  to  sin 
and  to  act  against  conscience.  But  after  man  is  justified  by 
faith,  then  a  true  living  faith  worketh  by  love  (Gal.  5  :  6). 
Thus  good  works  always  follow  justifying  faith,  and  are  surely 
found  with  it,  if  it  be  true  and  living ;  for  it  never  is  alone, 
but  always  has  with  it  love  and  hope. 

Antithesis  or  Negative. 
Contrary  Doctrine  Rejected. 

Therefore  we  reject  and  condemn  all  the  following  errors:       12 

1.  That  Christ  is  our  righteousness  alone  according  to  his  13 
divine  nature.1 

2.  That  Christ  is  our  righteousness  alone  according  to  his  14 
human  nature  A 

3.  That  in  the  expressions  of  the  prophets  and  apostles,  i« 
when  the  righteousness  of  faith  is  spoken  of,  the  words  "jus- 
tify "  and  "  be  justified  "  do  not  signify  to  declare  or  be  de- 
clared free  from  sins,  and  obtain  the  forgiveness  of  sins,  but 
actually  to  be  made  righteous  before  God,  because  of  love  in- 
fused by  the  Holy  Ghost,  virtues  and  the  works  following 
them.8 

1  Error  of  Osiander.  *  Error  of  Stancar,  following  Peter  Lombard. 

*  Error  of  Osiander ;  also  of  the  Papists.     Cf.  Council  of  Trent,  Sess 
viM  Oaj>.  10. 


Part  I.    GOOD  WORKS.  503 

-oft       4.  That  faith  looks  not  only  to  the  obedience  of  Christ,  iG 

but  to  his  divine  nature,  as  it  dwells  and  works  in  us,  and 
that  by  this  indwelling  our  sins  are  covered.1 

5.  that  faith  is  such  a  trust  in  the  obedience  of  Christ  as  17 
can  exist  and  remain  in  a  man  who  has  no  genuine  repentance, 
in  whom  also  no  love  follows,  but  he  persists  in  sins  against 
conscience.2 

6.  That  not  God  himself,  but  only  the  gifts  of  God,  dwell  18 
in  the  believer.3 

7.  That  faith  saves,  on  this  account,  viz.  because  by  faith  19 
the  renewal,  which  consists  in  love  to  God  and  one's  neighbor, 

is  begun  in  us.4 

8.  That  faith  has  the  first  place  in  justification,  although  20 
also  renewal  and  love  belong  to  our  righteousness  before  God, 
in  such  a  manner  that  they  [renewal  and  love]  are  not  the 
chief  cause  of  our  righteousness,  but,  nevertheless,  our  right- 
eousness before  God  is,  without  this  love  and  renewal,  not  en- 
tire or  complete. 

9.  That  believers  are  justified  before  God,  and  saved  partly  by  21 
the  imputed  righteousness  of  Christ,  and  by  the  beginning  of  new 
obedience,  or  in  part  by  the  imputation  of  Christ's  righteousness, 
but  in  part  also  by  the  beginning  of  new  obedience. 

10.  That  the  promise  of  grace  is  imputed  to  us  by  faith  in  22 
the  heart,  and  by  the  confession  which  is  made  with  the  mouth, 
and  by  other  virtues. 

11.  That  faith   without  good  works  does  not  justify,  and  23 
therefore  that  good  works  are  necessarily  required  for  right- 
eousness, and  without  their  presence  man  cannot  be  justified. 

CHAPTER  IV. 

Of  Good  Works. 

Statement  of  the  Controversy. 

Concerning  the  doctrine  of  good  works  two  divisions  have  1 
arisen  in  some  churches: 

Parallel  Passages. — Augsburg  Confession,  vi.,  xx. ;  Apology  (III.);  xx. : 
Smalcald  Articles,  Part  III.,  Art.  xiii. ;  Cf.  Art.  ii. ;  Formula  of  Concord,  Sol 
Dec,  iv. 


1  Error  of  Osiander. 

1  Osiander  charged  the  Lutherans  with  this  error.  It  is  that  of  the 
Antinomians.     Cf.  Smalcald  Articles.  Part  III.,  Art.  iii.,  \  42  sqq. 

3  Perhaps  taught  by  Stancar.  who.  according  to  Planck,  iv. :  467  sq.; 
taught  that  the  Holy  Ghost  is  sent  not  according  to  his  essence,  but  ac- 
cording to  his  effect,  operation  and  manifestation. 

*  Errors  6-11  were  taught  by  George  Major  (f  1574). 


604  THE  FORMULA   OF  CONCORD. 

roi        1.  First,  some  theologians  have  differed  with  reference? 

to  the  following  expressions,  where  the  one  side  wrote:1 
"  Good  works  are  necessary  for  salvation."  "  It  is  impossible  to 
be  saved  without  good  works."  Also  :  "  No  one  lias  ever  been 
saved  without  good  works."  But  the  other  side,2  on  the  con- 
trary, wrote:  "Good  works  are  injurious  to  salvation." 

2.  Afterwards  a  schism  arose  also  between  some  theologians  3 
with  respect  to  the  two  words,  "  necessary  "  and  "  free,"  since 
the  one  side3  contended  that  the  word  rt  necessary  "  should  not 
be  employed  concerning  the  new  obedience,  which  does  not  pro- 
ceed from  necessity  and  coercion,  but  from  the  free  will.  The 
other  side  has  retained  the  word  "  necessary,"  because  this  obe- 
dience is  not  at  our  option,  but  regenerate  men  are  bound  to 
render  this  obedience. 

From  this  disputation  concerning  the  terms  a  controversy  4 
concerning  the  subject  itself  afterwards  occurred.     For  the  one 
Bide  contended  that  among  Christians  the  law  should  not  at  all 
be  urged,4  but  men  should  be  exhorted  tc  good  works  alone 
from  the  Holy  Gospel.     The  other  side  contradicted  this. 

Affirmative. 

Pure  Doctrine  of  the  Christian  Churches  concerning  this  Contro 

versy. 

For  the  thorough  statement  and  decision  of  this  controversy,  5 
our  doctrine,  faith  and  confession  is : 

1.  That  good  works  certainly  and  without  doubt  follow  true  6 
faith,  if  it  be  not  a  dead,  but  a  living  faith,  as  the  fruit  of  a 
good  tree. 

2.  We  believe,  teach  and  confess  also  that  good  works  should  7 
be  entirely  excluded,  as  well  when  the  question  at  issue  is  con- 
cerning salvation,  as  in  the  article  of  justification  before  God/ 
as  the  apostle  testifies  with  clear  words,  where  it  is  written : 
11  Even  as  David  also  describeth  the  blessedness  of  the  man 
unto  whom  God  imputeth  righteousness  without  works,  saying, 
....  Blessed  is  the  man  to  whom  the  Lord  will  not  impute 
sin,"  etc.  (Rom.  4  :  6  sqq.).  And  elsewhere :  "  By  grace  are  ye 
saved  through  faith  ;  and  that  not  of  yourselves,  it  is  the  gift 
of  God ;  not  of  Works,  lest  any  man  should  boast "  (Eph.  2 
8,9). 

1  George  Major,  Justus  Menius  and  others,  based  on  expressions  of  Me- 
lanchthon.  See  Frank's  Theology  of  the  Formula  of  Concord,  ii. :  149 
sqq.  2  Nicolaus  Amsdorf  (f  1565). 

•  Antinomians.     Cf.  Epitome,  vi. 

4  Opinion  of  John  Agricola  (f  1566). 

5  Major  had  made  a  distinction  between  eternal  salvation  and  justifica- 
tion. 


Part  I.    GOOD  WORKS.  505 

con       3.  We  believe,  teach  and  confess  also  that  all  men,  but  8 

those  especially  who  are  born  again  and  renewed  by  the 
Holy  Ghost,  are  bound  to  do  good  works. 

4.  In    this    sense    the   words   "  necessary,"    "  should "   and  9 
"  must "  are  employed  correctly  and  in  a  Christian  manner, 
also  with  respect  to  the  regenerate,  and  in  no  way  are  contrary 
to  the  form  and  language  of  sound  words. 

5.  Nevertheless  by  the  words  mentioned,  "  necessity "  and  :o 
"necessary,"  if  they  be  employed  concerning  the  regenerate, 
not  coercion,  but  only  due  obedience  is  understood,  which  the 
truly  believing,  so  far  as  they  are  regenerate,  render  not  from 
coercion  or  the  impulse  of  the  Law,  but  from  the  free  will ;  be- 
cause they  are  no  more  under  the  Law,  but  under  grace  (Rom. 
6:14;  7:6;  8:14). 

6.  Therefore  we  also  believe,  teach  and  confess  that  when  it  11 
is  said :  The  regenerate  do  good  works  from  the  free  will ;  this 
should  not  be  understood  as  though  it  were  at  the  option  of  the 
regenerate  man  to  do  or  to  forbear  doing  good  when  he  wished, 
and  nevertheless  could  retain  faith  when  he  intentionally  per- 
severed in  sins. 

7.  Yet  this  should  not  be  understood  otherwise  than  as  the  12 
Lord  Christ  and  his  apostles  themselves  declare,  namely,  that 
the  liberated  spirit  does  not  do  this  from  fear  of  punishment, 
as  a  slave,  but  from  love  of  righteousness,  as  children  (Rom. 

8  :  15). 

8.  Although  this  free  will  in  the  elect  children  of  God  is  13 
not  complete,  but  is  burdened  with  great  weakness,  as  St.  Paul 
complains  concerning  himself  (Rom.  7  :  14-25 ;  Gal.  5:17). 

9.  Nevertheless,  for  the  sake  of  the  Lord  Christ,  the  Lord  14 
does  not  impute  this  weakness  to  his  elect,  as  it  is  written : 

"  There  is  therefore  now  no  condemnation  to  them  which  are 
in  Christ  Jesus  "  (Rom.  8  : 1). 

10.  We  believe,  teach  and  confess  also,  that  not  works,1  but  15 
alone  the  Spirit  of  God,  through  faith,  maintains  faith  and  sal- 
vation in  us,  of  whose  presence  and  indwelling  good  works  are 
evidences.2 

533  Negative. 

False  Contrary  Doctrine. 

1.  We  reject  and  condemn  the  following  modes  of  speaking,  16 
viz.  when  it  is  taught  and  written  that  good  works  are  neces- 
sary to  salvation.     Also,  that  no  one  ever  has  been  saved  with- 
out good  works.     Also,  that  it  is   impossible  without  good 
works  to  be  saved. 

1  Major  and  Menius  to  the  contrary. 
■  Cf.  Apology  (III.) :  63. 
u 


60C  THE  FORMULA  OF  CONCORD. 

2.  We  reject  and  condemn  the  unqualified  expression  :  Good  17 
works  are  injurious  to  salvation,1  as  offensive  and  detrimental  to 
Christian  discipline. 

For,  especially  in  these  last  times,  it  is  no  less  needful  to  ad-  i? 
inonish  men  to  Christian  discipline  [to  the  way  of  living  aright 
and  godly]  and  good  works,  and  instruct  them  how  necessary 
it  is  that  they  exercise  themselves  in  good  works  as  a  declara- 
tion of  their  faith  and  gratitude  to  God,  than  that  the  works 
be  not  mingled  in  the  article  of  justification  ;  because  men  may 
be  damned  by  an  epicurean  delusion  concerning  faith,2  as  well 
as  by  Papistic  and  Pharisaic  confidence  in  their  own  works 
and  merits. 

3.  We  also  reject  and  condemn  the  dogma  that  faith  and  the  19 
indwelling  of  the  Holy  Ghost  are  not  lost  by  wilful  sin,  but 
that  the  saints  and  elect  retain  the  Holy  Ghost,  even  though 
they  fall  into  adultery  and  other  sins,  and  persist  therein.3 

CHAPTER  V. 

Of  the  Law  and  the  Gosfel. 

Statement  of  the  Controversy. 

Whether  the  preaching  of  the  Holy  Gospel  be  properly  not  1 
only  a  preaching  of  grace,  which  announces  the  forgiveness  of 
sins,  but  also  a  preaching  of  repentance4  and  censure,  rebuking 
unbelief,  which  is  rebuked  not  in  the  Law,  but  alone  through 
the  Gospel. 

Affirmative. 

Pure  Doctrine  of  GooVs  Word. 

1.  We  believe,  teach  and  confess  that  the  distinction  between  2 
the  Law  and  the  Gospel  is  to  be  maintained  in  the  Church  as 
-„.    an  especially  brilliant  light,  whereby,  according  to  the  ad- 
monition of  St.  Paul,  the  Word  of  God  may  be  rightly 

divided. 

2.  We  believe,  teach  and  confess  that  the  Law  is  properly  a  3 
divine  doctrine,  which  teaches  what  is  right  and  pleasing  to 
God,  and  reproves  everything  that  is  sin  and  contrary  to  God's 
will. 

3.  Therefore  everything  that  reproves  sin  is  and  belongs  to  4 
the  preaching  of  the  Law. 

4.  But  the  Gospel  is  properly  such  a  doctrine  as  teaches  what  5 

Parallel  Passages. — Apology,  iv.,  5  sqq. ;  62  sqq. ;  (III.),  65  sqq. ;  Smal 
csild  Articles,  Part  III.,  Art.  ii.,  iv. ;  Sol.  Dec,  v. 

1  Amsdorf.  J  Cf.  Sol.  Dec,  iv. :  87. 

8  Antinomians  (see  above,  iii. :  17). 

*  Insisted  on  by  Agricola.     Cf.  Apology  (III.) :  66 ;  xii. :  29. 


Part  I.    THE  LAW  AND  THE  GOSPEL  507 

man  who  has  not  observed  the  Law,  and  therefore  is  condemned 
by  it,  should  believe,  viz.  that  Christ  has  expiated  and  made 
satisfaction  for  all  sins,  and,  without  any  merit  of  theirs  [no 
merit  of  the  sinner  intervening],  has  obtained  and  acquired  for- 
giveness of  sins,  righteousness  that  avails  before  God,  and  eter- 
nal life. 

5.  But  since  the  term  Gospel  is  not  used  in  one  and  the  same  6 
sense  in  the  Holy  Scriptures,  on  account  of  which  this  dissen- 
sion originally  arose,  we  believe,  teach  and  confess  that  if  by 
the  term  Gospel  the  entire  doctrine  of  Christ  be  understood, 
which  he  proposed  in  his  ministry,  as  also  did  his  apostles  (in 
which  sense  it  is  employed,  Mark  1:15;  Acts  20  :  21),  it  is 
correctly  said  and  written  that  the  Gospel  is  a  preaching  of  re- 
pentance and  of  the  forgiveness  of  sins. 

6.  But  if  the  Law  and  the  Gospel  be  contrasted  with  one  7 
another,  as  Moses  himself  is  called  a  teacher  of  the  Law,  and 
Christ  a  preacher  of  the  Gospel,  we  believe,  teach  and  confess 
that  the  Gospel  is  not  a  preaching  of  repentance  or  reproof, 
but  properly  nothing  else  than  a  preaching  of  consolation,  and 

a  joyful  message  which  does  not  reprove  or  terrify,  but  against 
the  terrors  of  the  Law  consoles  consciences,  points  alone  to 
the  merit  of  Christ,  and  again  comforts  them  by  the  precious 
preaching  of  the  grace  and  favor  of  God,  obtained  through 
Christ's  merit. 

7.  As  to  the  revelation  of  sin,  because  the  veil  of  Moses  8 
hangs  before  the  eyes  of  all  men  as  long  as  they  hear  the  bare 
preaching  of  the  Law,  and  nothing  concerning  Christ,  and 
therefore  do  not  learn  from  the  Law  to  perceive  their  sins 
roc    aright,  but  either  become  presumptuous  hypocrites  [who 

swell  with  the  opinion  of  their  own  righteousness]  as  the 
Pharisees,  or  despair  as  did  Judas ;  Christ  takes  the  Law  into 
his  hands,  and  explains  it  spiritually  (Matt.  5 :  21  sqq. ;  Rom. 
7  :  14).  And  thus  the  wrath  of  God  is  revealed  from  heaven 
against  all  sinners  (Rom.  1:18),  how  great  it  is ;  by  this  means 
t&y  are  instructed  in  the  Law,  and  then  from  it  first  learn  to 
know  aright  their  sins — a  knowledge  to  which  Moses  never 
could  coerce  them. 

Therefore,  although  the  preaching  of  the  suffering  and  death  9 
of  Christ,  the  Son  of  God,1  is  an  earnest  and  terrible  proclama- 
tion and  declaration  of  God's  wrath,  whereby  men  are  for  the 
first  time  led  aright  to  the  Law,  after  the  veil  of  Moses  has 
)een  removed  from  them,  so  that  they  first  know  aright  how 
great  things  God  in  his  Law  requires  of  us,  nothing  of  which 
we  can  observe,  and  therefore  should  seek  all  our  righteousness 
in  Christ — ■ 

1  Agricola  maintained  that  this  was  sufficient  for  exciting  repentance. 


508  THE  FORMULA  OF  CONCORD. 

8.  Yet  as  long  as  all  this  (namely,  Christ's  suffering  and  10 
death)  proclaims  God's  wrath  and  terrifies  man,  it  is  still  not 
properly  the  preaching  of  the  Gospel,  but  the  preaching  of 
Moses  and  the  Law,  and  therefore  a  "  strange  work  wl  of  Christ, 
whereby  he  attains  his  proper  office,  i.  e.  to  preach  grace,  con- 
sole and  quicken,  which  is  properly  the  preaching  of  the 
Gospel. 

Negative. 
Contrary  Doctrine  which  is  Rejected. 

Therefore  we  reject  and  regard  incorrect  and  injurious  then 
dogma  that  the  Gospel  is  properly  a  preaching  of  repentance  or 
reproof,  and  not  alone  a  preaching  of  grace.2  For  thereby  th( 
Gospel  is  again  converted  into  a  law,  the  merit  of  Christ  and 
the  Holy  Scriptures  obscured,  Christians  robbed  of  true  conso- 
lation, and  the  door  opened  again  to  [the  errors  and  supersti- 
tions of]  the  Papacy. 


536  CHAPTER  VI. 

Of  the  Third  Use  of  the  Law. 

Statement  of  the  Controversy. 

Since  the  Law  was  given  to  men  for  three  reasons :  first,  i 
that  thereby  outward  discipline  might  be  maintained  against 
wild,  disobedient  men  [and  that  wild  and  intractable  men  might 
be  restrained,  as  though  by  certain  bars] ;  secondly,  that  men 
thereby  may  be  led  to  the  knowledge  of  their  sins;  thirdly,  that 
after  they  are  regenerate  and  [much  of]  the  flesh  notwithstanding 
cleaves  to  them,  they  may  have,  on  this  account,  a  fixed  rule, 
according  to  which  they  should  regulate  and  direct  their  whole 
life ;  a  dissension  has  occurred  between  some  few  theologians, 
concerning  the  third  use  of  the  Law,  viz.  whether  it  is  to  be 
urged  or  not  upon  regenerate  Christians.  The  one  side  has 
said,  Yea  ;3  the  other,  Nay.4 

Pahallel  Passages. — Sol.  Dec,  vi. ;  Smalcald  Articles,  Part  III.,  Art.  iii. : 

40 ;  Formula  of  Concord,  Sol.  Dec,  ii  :  65  sqq. 


1  Cf.  Sol.  Dec,  in  loco. 

*  Ascribed  not  only  to  Agricola,  but  to  Anton,  Otto,  Paul  Crell  and 
Christopher  Pezel. 

•  Luther  against  Agricola,  1538  and  1539;  Erlangen,  Ed.  32: 1,  fi4;  De 
Wette's  Luther's  Letters,  v. :  147. 

4  Called  Modern  Antinomians.     See  "  New  Confession  of  the  Antino- 
mians,"  Schliisselbera;,  Catalog  Hseretic.  iv. :  45 


Pakti.    THE  THIRD   USE  OF  THE  LAW.  509 

Affirmative. 

The  true  Christian  Doctrine  Concerning  this  Controversy. 

1.  We  believe,  teach  and  confess  that  although  men  rightly  2 
believing  [in  Christ]  and  truly  converted  to  God  have  been 
freed  and  exempted  from  the  curse  and  coercion  of  the  Law, 
they  nevertheless  are  not  on  this  account  without  Law,  but 
have  been  redeemed  by  the  Son  of  God,  in  order  that  they 
should  exercise  themselves  in  it  day  and  night  [that  they 
should  meditate  upon  God's  Law  day  and  night,  and  constantly 
exercise  themselves  in  its  observance  (Ps.  1:2)],  (Ps.  119). 
For  even  our  first  parents  before  the  fall  did  not  live  without 
Law,  which  Law  of  God  was  also  written  upon  their  hearts,  be- 
cause they  were  created  in  the  image  of  God  (Gen.  1  :  26  sq. ; 
2:16  sqq".;  3:3). 

2.  We  believe,  teach  and  confess  that  the  preaching  of  the  3 
Law  is  to  be  urged  with  diligence,  not  only  upon  the  unbeliev- 
ing and  impenitent,  but  also  upon  the  rightly  believing,  truly 
converted,  regenerate,  and  justified  by  faith. 

3.  For  although  they  are  regenerate  and  renewed  in  the  4 
spirit  of  their  mind,  yet,  in  the  present  life,  this  regeneration 
rq?  and  renewal  are  not  complete,  but  are  only  begun,  and  be- 
lievers are,  in  the  spirit  of  their  mind,  in  a  constant  strug- 
gle against  the  flesh,  i.  e.  against  the  corrupt  nature  and  dispo- 
sition which  cleaves  to  us  unto  death.  On  account  of  this  old 
Adam,  which  still  inheres  in  the  understanding,  will  and  all 
the  powers  of  man,  it  is  needful  that  the  Law  of  the  Lord  al- 
ways shine  upon  the  way  before  him,  in  order  that  he  may  do 
nothing  from  self-imposed  human  devotion  [that  he  may  frame 
nothing  in  a  matter  of  religion  from  the  desire  of  private  devo- 
tion, and  may  not  choose  divine  services  not  instituted  by  God's 
Word]  ;  likewise,  that  the  old  Adam  also  may  not  employ  his 
own  will,  but  may  be  subdued  against  his  will,  not  only  by  the 
admonition  and  threatening  of  the  Law,  but  also  by  punishments 
and  blows,  so  that  he  may  follow  and  surrender  himself  captive 
to  the  Spirit  (1  Cor.  9  :  27  ;  Rom.  6:12;  Gal.  6  :  14 ;  Ps.  119  :  1 
sqq.;  Heb.  13  :  21  [Heb.  12  :  1]). 

4.  Then  as  to  the  distinction  between  the  works  of  the  Law  5 
and  the  fruits  of  the  Spirit,  we  believe,  teach  and  confess  that 
the  works  which  are  done  according  to  the  Law,  as  long  as  they 
are  and  are  called  works  of  the  Law,  are  only  extorted  from  man 
by  the  force  of  punishment  and  the  threatening  of  God's  wrath. 

5.  But   the  fruits  of  the  Spirit  are  the  works  which    the  6 
Spirit  of  God  who  dwells  in  believers  works  through  the  re- 
generate, and  are  done  by  believers  so  far  as  they  are  regen- 
erate [spontaneously  and  freely],  as  though  they  knew  of  no 
command,  threat  or  reward;  for  in  this  manner  the  children 


510  THE  FORMULA  OF  CONCOKD. 

of  God  live  in  the  Law  and  walk  according  to  the  Law  of  God, 
a  manner  which  St.  Paul,  in  his  Epistles,  calls  the  Law  of 
Christ  and  the  Law  of  the  mind  [Rom.  7  :  25 ;  8:7  [Rom.  8  : 
2;  Gal.  6:2]). 

6.  Thus  the  Law  is  and  remains  both  to  the  penitent  and  7 
impenitent,  both  to  regenerate  and  unregenerate  men,  one  and 
Hie  same  Law,  namely,  the  immutable  will  of  God ;  and  the 
distinction,  so  far  as  it  concerns  obedience,  is  alone  in  the  men, 
inasmuch  as  one  who  is  not  yet  regenerate  does  what  is  required 
him  by  the  Law  out  of  constraint  and  unwillingly  (as  also  the 
regenerate  do  according  to  the  flesh) ;  but  the  believer,  so  far 
as  he  is  regenerate,  without  constraint  and  with  a  willing  spirit, 
does  that  which  no  threatening  [however  severe]  of  the  Law 
could  ever  extort  from  him. 

538  Negative. 

False  Contrary  Doctrine, 

Therefore  we  reject  as  a  dogma  and  error  injurious  and  con- 8 
flicting  with  Christian  discipline  and  true  piety  that  the  Law 
in  the  above-mentioned  way  and  degree  should  not  be  urged 
upon  Christians  and  those  truly  believing,  but  only  upon  un- 
believers and  those  not  Christian,  and  upon  the  impenitent. 

CHAPTER  VII. 

Of  the  Lord's  Supper. 

Although  the  Zwinglian  teachers  are  not  to  be  reckoned  1 
among  the  theologians  who  acknowledge  and  profess  the  Augs- 
burg Confession,  as  they  separated  from  them  when  this  Con- 
fession was  presented,1  nevertheless  since  they  are  intruding 
themselves  [with  their  assembly],  and  are  attempting,  under  the 
name  of  this  Christian  Confession,  to  introduce  their  error,2  we 
have  wished  also  to  make  such  a  report  as  is  needful  [we  have 
judged  that  the  Church  of  Christ  should  be  instructed  also*] 
concerning  this  controversy. 

Statement  of  the  Controversy. 

Chief  Controversy  between  our  Doctrine  and  that  of  the  Sacramem 
\      arians  upon  this  article. 

Whether  in  the  Holy  Supper  the  true  body  and  blood  of  2 

Parallel  Passages. — Augsburg  Confession,  x. ;  Apology,  x. ;  Smalcald  Ar» 
tides,  Part  III.,  Art.  vi. ;  Small  Catechism,  365 ;  Large  Catechism,  499 ;  Formula 
of  Concord,  Sol.  Dec,  vii, 

1  For  they  offered  the  "  Tetrapolitan  Confession,"  and  Zwingli  his  own 
"Fidei  Rationis."  a  Preface  to  Book  of  Concord,  p.  12, 35. 


Part  I.    THE  LORD'S  SUPPER  511 

our  Lord  Jesus  Christ  are  truly  and  essentially  present,  are  dis- 
tributed with  the  bread  and  wine,  and  received  with  the  mouth 
by  all  those  who  use  this  sacrament,  whether  tl  iey  be  worthy 
or  unworthy,  godly  or  ungodly,  believing  or  unbelieving;  by 
the  believing,  for  consolation  and  life ;  by  the  unbelieving,  for 
judgment  [so  that  the  believing  receive  from  the  Lord's  Sup 
per  consolation  and  life,  but  the  unbelieving  take  it  for  theii 
judgment]?     The  Sacramentarians  say,  No;  we  say,  Yea. 

For  the  explanation  of  this  controversy  it  is  to  be  noted  in  3 
the  beginning  that  there  are  two  kinds  of  Sacramentarians. 
Some  are  gross  Sacramentarians,  who  declare  in  clear  [deutschen] 
words  what  they  believe  in  their  hearts,  viz.  that  in  the  Holy 
Supper  nothing  but  bread  and  wine  is  present,  and  distributed 
and  received  with  the  mouth.1  Others,  however,  are  subtle  Sac-  4 
ramentarians,  and  the  most  injurious  of  all,  who  partly  speak  very 
rqq  speciously  in  our  own  words,  and  assert  that  they  also  be- 
lieve in  a  true  presence  of  the  true,  essential,  living  body 
and  blood  of  Christ  in  the  Holy  Supper,  yet  that  this  occurs 
spiritually  through  faith.2  Nevertheless  beneath  these  specious  5 
words,  precisely  the  former  gross  opinion  is  contained,  viz.  that 
in  the  Holy  Supper  nothing  is  present  and  received  with  the 
mouth  except  bread  and  wine.  For  with  them  the  word 
spiritually  means  nothing  else  than  the  Spirit  of  Christ,  or  the 
power  of  the  absent  body  of  Christ,  and  his  merit,  which  are 
present ;  but  the  body  of  Christ  is  in  no  mode  or  way  present, 
except  only  above  in  the  highest  heaven,  to  which  in  heaven 
we  should  elevate  ourselves  by  the  thoughts  of  our  faith,  and 
there,  and  not  at  all  in  the  bread  and  wine  of  the  Holy  Sup- 
per, should  seek  this  body  and  blood  [of  Christ]. 

Affirmative. 

Confession   of  the   Pure   Doctrine   concerning   the   Holy   Suppei 
against  the  Sacramentarians. 

1 .  We  believe,  teach  and  confess  that,  in  the  Holy  Supper  the  6 
body  and  blood  of  Christ  are  truly  and  essentially  present,  and 
are  truly  distributed  and  received  with  the  bread  and  wine. 

2.  We  believe,  teach  and  confess  that  the  words  of  the  tes-  7 
lament  of  Christ  are  not  to  be  understood  otherwise  than  as 
they  sound,  according  to  the  letters ;  so  that  the  bread  does  not 
signify  the  absent  body,  and  the  wine  the  absent  blood  of 
Christ,  but  that,  on  account  of  the  sacramental  union,  they 
[the  bread  and  wine]  are  truly  the  body  and  blood  of  Christ.3 

1  Carlstadt,  Zwingli,  CEcolampadius. 

'  Bucer,  Peter  Martyr,  Calvin  and  the  Crypto-Calvinistic  theologians 
of  Leipsic  and  Wittenberg. 
•  Smalcald  Articles,  Part  III.,  Art.  vi  ;  Large  Catechism,  501 :  14.    Th« 


512  THE  FOHMULA  OF  CONCORD. 

3.  As  to  the  consecration,  we  believe,  teach  ami  confess  that  8 
no  work  of  man  or  declaration  of  the  minister  [of  the  church] 
produces  this  presence  of  the  body  and  blood  of  Christ  in  the 
Holy  Supper,  but  that  this  should  be  ascribed  only  and  alone 
to  the  almighty  power  of  our  Lord  Jesus  Christ. 

4.  But  at  the  same  time  we  also  unanimously  believe,  teach  9 
and  confess  that  in  the  use  of  the  Holy  Supper  the  words  of 
the  institution   of  Christ  should   in  no  way  be  omitted,  but 
r*A    should  be  publicly  recited,  as  it  is  written  (1  Cor.  10: 

16):  "The  cup  of  blessing,  which  we  bless,  is  it  not  the 
communion  of  the  blood  of  Christ?"  etc.  This  blessing  occurs 
through  the  recitation  of  the  Word  of  Christ. 

5.  Moreover  the  foundations  upon  which  we  stand  against  ig 
the  Sacramentarians  in  this  matter  are  those  which  Dr.  Luther 
has  laid  down  in  his  Large  Confession  concerning  the  Lord's 
Supper.1 

The  first  is  this  article  of  our  Christian  faith :  Jesus  Christ  1 1 
is  true,  essential,  natural,  perfect  God  and  man.  in  one  person, 
undivided  and  inseparable. 

The  second  :  That  God's  right  hand  is  everywhere ;  at  which  12 
Christ  is  in  deed  and  in  truth  placed  according  to  his  human 
nature,  [and  therefore]  being  present  rules,  and  has  in  his 
hands  and  beneath  his  feet  everything  that  is  in  heaven  and 
on  earth  [as  Scripture  says  (Eph.  1  :  22)] :  There  [at  this  right 
hand  of  God]  no  man  else,  or  angel,  but  only  the  Son  of  Mary, 
is  placed ;  whence  he  can  effect  this  [those  things  which  we  have 
said]. 

The  third:  That  God's  Word  is  not  false,  and  does  not  13 
deceive. 

The  fourth  :  That  God  has  and  knows  of  many  modes  of  14 
being  in  a  place,  and  not  only  the  one  [is  not  bound  to  the 
one]  which  philosophers  call  local  [or  circumscribed].2 

6.  We  believe,  teach  and  confess  that  the  body  and  blood  of  15 
Christ  are  received  with  the  bread  and  wine,  not  only  spirit- 
ually by  faith,  but  also  orally ;  yet  not  in  a  Capernaitic,3  but  in 

a  supernatural,  heavenly  mode,  because  of  the  sacramental 
union ;  as  the\words  of  Christ  clearly  show,  where  Christ  di- 
rects to  take,  eat  and  drink,  as  was  then  done  by  the  apostles, 
for  it  is  writteri  (Mark  14  :  23) :  "  And  they  all  drank  of  it." 

meaning  of  this  expression  is  explained  by  Sol.  Dec.,  vii. :  14 :  "  With  the 
bread  and  wine  the  body  and  blood  of  Christ  are  truly  and  essentially 
present,  offered  and  received." 

1  Wittenberg,  1528,  Erlangen  Ed.,  30  :  151. 

*  Cf.  Sol.  Dec.,  vii. :  98  sqq. 

8  The  word  is  derived  from  John  6  :  26,  52 :  "  As  though  his  flesh  were 
rent  with  the  teeth  and  digested  like  other  food,"  \  42. 


Part!    THE  LORD'S  SUPPER.  513 

St,  Paul  likewise  says  (1  Cor.  10  :  16) :  "The  bread  which  we 
break  is  it  not  the  communion  of  the  body  of  Christ?"  i.  e. 
he  who  eats  this  bread,  eats  the  body  of  Christ,  which  also  the 
chief  ancient  teachers  of  the  Church,  Chrysostom,  Cyprian, 
Leo  I.,  Gregory,  Ambrose,  Augustine,  unanimously  testify. 

7.  We  believe,  teach  and  confess  that  not  only  the  truly  be-  16 
lieving  [in  Christ]  and  worthy,  but  also  the  unworthy  and  un- 
believing, receive  the  true  body  and  blood  of  Christ ;  yet  not 
cAi    for  life  and  consolation,  but  for  judgment  and  condemna- 
tion, if  they  are  not  converted  and  do  not  repent  (1  Cor. 

11:27,29). 

For  although  they  repel  Christ  from  themselves  as  a  Sa-  17 
viour,  yet  they  must  admit  him  even  against  their  will  as  a 
strict  Judge,  who  is  present  also  to  exercise  and  render  judg- 
ment upon  impenitent  guests,  as  well  as  to  work  life  and  con- 
solation in  the  hearts  of  the  truly  believing  and  worthy. 

8.  We  believe,  teach  and  confess  also  that  there  is  only  one  18 
kind  of  unworthy  guests,  viz.  those  who  do  not  believe;  con- 
cerning whom  it  is  written  (John  3:18):  "  He  that  believeth 
not  is  condemned  already."  By  the  unworthy  use  of  the  Holy 
Supper  this  judgment  is  augmented,  increased,  and  aggravated 
(1  Cor.  11  :  29). 

9.  We  believe,  teach  and  confess  that  no  true  believer,  as  19 
long  as  he  retain  living  faith,  however  weak  he  may  be,  re- 
ceives the  Holy  Supper  to  his  judgment,  which  was  instituted 
especially  for  Christians  weak  in  faith,  and  yet  penitent,  for  the 
consolation  and  strengthening  of  their  weak  faith  (Matt.  9  :  12; 
11:5,  28). 

10.  We  believe,  teach  and  confess  that  all  the  worthiness  of  20 
the  guests  of  this  heavenly  feast  is  and  consists  alone  in  the 
most  holy  obedience  and  absolute  merit  of  Christ,  which  we 
appropriate  to  ourselves  by  true  faith,  and  of  it  [this  merit] 
we  are  assured  by  the  sacrament.  This  worthiness  does  not  at 
all  depend  upon  our  virtues  or  inner  and  outward  prepara- 
tions.1 

Negative. 

Contrary  condemned  Doctrines  of  the  Sacramentarians. 

On  the  other  hand,  we  unanimously  reject  and  condemn  all  21 
the  following  erroneous  articles,  which  are  opposed  and  contrary 
to  the  above-presented  doctrine,  simple  [simplicity  of]  faith, 
and  the  [pure]  confession  concerning  the  Lord's  Supper : 

1.  The   Papistic   transubstantiation,  where  it  is   taught   in  22 
the  Papacy  that  in  the  Holy  Supper  the  bread  and  wine  lose 
their  substance  and  natural  essence,  and  are  thus  annihilated ; 

1  Cf.  1 38. 
U 


514  THE  FORMULA  OF  CONCORD. 

rjg    that  they  are  changed  into  the  body  of  Christ,  and  the  out- 
ward form  alone  remains. 

2.  The  Papistic  sacrifice  of  the  mass  for  the  sins  of  the  liv-23 
ing  and  the  dead. 

3.  That  [the  sacrilege  whereby]  to  laymen  only  one  form  of  24 
the  sacrament  is  given,  and   the  cup  is  withheld   from  them, 
against  the  plain  words  of  the  testament  of  Christ,  and  they 
are  [thus]  deprived  of  his  blood. 

4.  When  it  is  taught  that  the  words  of  the  testament  of  25 
Christ  should  not  be  understood  or  believed  simply  as  they 
sound,  but  that  they  are  obscure  expressions,  whose  meaning 
must  be  sought  first  in  other  passages  of  Scripture.1 

5.  That  in  the  Holy  Supper  the  body  of  Christ  is  not  re-  26 
ceived  orally  with  the  bread ;  but  that  with  the  mouth   only 
bread   and   wine  are  received,  and  the  body  of  Christ  only 
spiritually  by  faith.2 

6.  That  the  bread  and  wine  in  the  Holy  Supper  are  nothing  27 
more  than  [symbols  or]  tokens,  whereby  Christians  recognize 
one  another.3 

7.  That  the  bread  and  wine  are  only  figures,  similitudes  and  28 
representations  of  the  far,  absent  body  of  Christ.4 

8.  That  the  bread  and  wine  are  no  more  than  a  memorial,5  29 
seal  and  pledge,  through  which  wTe  are  assured,  when  faith  ele- 
vates itself  to  heaven,  that  it  there  becomes  participant  of  the 
body  and  blood  of  Christ  as  truly  as,  in  the  Supper,  we  eat  bread 
and  drink  wine.6 

9.  That  the  assurance  and  confirmation  of  our  faith  [con-  3c 
cerning  salvation]  occur  in  the  Holy  Supper  alone  through 
the  external  signs  of  bread  and  wine,  and  not  through  the  truly 
present  true  body  and  blood  of  Christ. 

10.  That  in  the  Holy  Supper  only  the  power,  efficacy  and  merit  31 
of  the  far  absent  body  and  blood  of  Christ  are  distributed.7 

11.  That  the  body  of  Christ  is  so  enclosed  in  heaven  that  it  32 
an  in  no  way  be  at  one  and  the  same  time  in  many  or  all  places 
lpon  earth  where  his  Holy  Supper  is  celebrated.8 

r 40        12.  That  Christ  has  not  promised,  neither  can  afford,  the  33 
essential  presence  of  his  body  and  blood  in  the  Holy  Supper, 

1  Zwinglil  (Ecolampadius,  Calvin.    John  vi.  especially  was  appealed  to. 

*  See  Consensus  Tigurinus,  Art.  ix. 

*  Zwingli,  De  vera  et  falsa  religione  (Opp.  iii.,  p.  145  sq.). 

4  Opinion  of  Zwingli,  Calvin,  Beza,  Bullinger.    See  Planck,  iv. :  21,  63. 
6  Cf.  Sol.  Dec,  vii. :  115  sqq. 

*  Calvin,  e.  g.  Comment  on  1  Cor.  11 :  23. 

1  See  Calvin's  Institutes,  iv.,  chap,  xxii.,  \  18. 

a  See  Consensus  Tigurinus,  xxi. ;  Niemyer,  xxiv.,  p.  196.    Cf.  Sol.  Dec 
vii :  119. 


PartI.    THE  LORD'S  SUPPER.  515 

because  the  nature  and  property  of  his  assumed  human  nature 
cannot  suffer  or  permit  it. 

13.  That   God,   according    to   [even   by]    his   omnipotence  34 
(which   is  dreadful   to   hear),  is  not  able  to  render  his  body 
essentially  present  in  more  than  one  place  at  one  time.1 

14.  That  not  the  omnipotent  Word  of  Christ's  testament,  35 
but  faith,  produces  and  makes  [is  the  cause  of]  the  presence  of 
the  body  and  blood  of  Christ  in  the  Holy  Supper. 

15.  That  believers  should  not  seek  the  body  [and  blood]  of  36 
Christ  in  the  bread  and  wine  of  the  Holy  Supper,  but  from 
the  bread  should  raise  their  eyes  to  heaven,  and  there  seek  the 
body  of  Christ.2 

16.  That   unbelieving,   impenitent  Christians  in  the  Holy  37 
Supper  do  not  receive  the  true  body  and  blood  of  Christ,  but 
only  bread  and  wine.3 

17.  That  the  worthiness  of  the  guests  in  this  heavenly  meal  38 
consists  not  alone  in  true  faith  in  Christ,  but  also  in  the  external 
preparation  of  men.4 

18.  That  even  the  truly  believing,  who  have  and  retain  a  39 
true,  living,  pure  faith  in  Christ,  can  receive  this  sacrament  to 
their  judgment,  because  they  are  still  imperfect  in  their  out- 
ward life.5 

19.  That  the  external  visible  elements  in  the  Holy  Sacrament  4.0 
should  be  adored.6 

20.  Likewise,  we  consign  also  to  the  just  judgment  of  God  41 
all  presumptuous,  ironical,  blasphemous  questions  (which  out 
of  regard  to  decency  are  not  to  be  mentioned),  and  other  ex- 
pressions, which  very  blasphemously  and  with  great  offence 
[to  the  Church]  are  proposed  by  the  Sacramentarians  in  a  gross, 
carnal,  Capernaitic  way  concerning  the  supernatural,  heavenly 
mysteries  of  this  sacrament. 

21.  As,  then,  we  hereby  utterly  [reject  and]  condemn  the  4.2 
Capernaitic  eating  [manducation]  of  the  body  of  Christ,  which 
the  Sacramentarians,  against  the  testimony  of  their  conscience, 
*»»    after  all  our  frequent  protests,  wilfully  force  upon  us,  and 

in  this  way  make  our  doctrine  odious  to  their  hearers,  as 
though  [we  taught  that]  his  flesh  were  rent  with  the  teeth,  and 
digested  as  other  food ;  on  the  contrary,  we  maintain  and  believe, 
according  to  the  simple  words  of  the  testament  of  Christ,  in  the 
true,  yet  supernatural  eating  of  the  body  of  Christ,  as  also  in 
the  drinking  of  his  blood,  a  doctrine  which  man's  sense  and 

•  Beza  used  almost  these  words :   Creophagia,  p.  152  sq. 

1  Consensus  Tigurinus,  xxi.  •  All  the  Sacramentarians. 

4  Doctrine  of  the  papists;  Council  of  Trent,  Sess.  xiii.,  chaps.  7  and  11. 
»Id. 

•  With  worship,  latria  ;  see  Council  of  Trent,  Sess.  xiii.,  chaps.  5  and  6, 


516  THE  FORMULA  OF  CONCORD. 

reason  docs  not  comprehend,  but,  as  in  all  other  articles  of 
faith,  our  reason  is  brought  into  captivity  to  the  obedience  of 
Christ,  and  this  mystery  is  not  embraced  otherwise  than  by  faith 
alone,  and  is  not  revealed  elsewhere  than  in  the  "Word  alone. 

CHAPTER  VIII. 

Of  the  Person  of  Christ. 

From  the  controversy  concerning  the  Holy  Supper  a  dis-  i 
igreement   has   arisen   between    the   pure   theologians  of  the 
Augsburg  Confession  and  the  Calvinists,  who  also  have  con- 
fused some  other  theologians,  concerning  the  person  of  Christ 
and  the  two  natures  in  Christ  and  their  properties. 

Statement  of  the  Controversy. 
Chief  Controversy  in  this  Dissension. 

The  chief  question,  however,  has  been  whether,  because  of  2 
the  personal  union,  the  divine  and  human  natures,  as  also  their 
properties,  have  really,  that  is,  in  deed  and  truth,  a  communion 
with  one  another  in  the  person  of  Christ,  and  how  far  this  com- 
munion extends? 

The  Sacramentarians  have  asserted  that  the  divine  and  hu-  3 
man  natures  in  Christ  are  united  personally  in  such  a  way  that 
neither  has  really,  that  is,  in  deed  and  truth,  in  common  with 
the  other  that  which  is  peculiar  to  either  nature,  but  that  they 
have  in  common  nothing  more  than  the  names  alone.  For 
"  union,"  they  plainly  say,1  "  makes  common  names,"  i.  e.  the 
personal  union  makes  nothing  more  than  the  names  common, 
namely,  that  God  is  called  man,  and  man  God,  yet  in  such  a 
way  that  God  has  nothing  really,  that  is,  in  deed  and  truth,  in 
common  with  humanity,  and  humanity  nothing  in  common  with 
divinity,  as  to  its  majesty  and  properties.  Dr.  Luther,  and 
those  who  hold  with  him,  have,  against  the  Sacramentarians, 
contended  for  the  contrary. 


545 


Affirmative. 


Pure  Doctrine  of  the  Christian  Church  concerning  the  Person  9/ 

Christ. 


To  explain  this  controversy,  and  settle  it  according  to  the  4 

Parallel  Passages. — (Ecumenical  Creeds:  Augsburg  Confession,  III.; 
Apology,  III.;  Smalcald  Articles,  Part  I.;  Small  Catechism,  Creed,  Art.  ii.; 
Large  Catechism,  ib. ;  Formula  of  Concord,  Sol.  Dec,  viii.  Cf.  Martin  Chem- 
nitz, De  duabus  naturis. 

1  See  below,  \  24-28.    Borrowed  by  Sacramentarians  from  Theodora 


Part  I.    THE  PERSON  OF  CHRIST.  517 

guidance  [analogy]  of  our  Christian  faith,  our  doctrine,  faith 
and  confession  is  as  follows : 

1.  That  the  divine  and  human  natures  in  Christ  are  person- 5 
ally  united,  so  that  there  are  not  two  Christs,  one  the  Son  of 
God,  the  other  the  Son  of  man,  but  that  one  and  the  same  is 
the  Son  of  God  and  Son  of  man  (Luke  1  :  35 ;  Rom.  9  :  5). 

2.  We  believe,  teach  and  confess  that  the  divine  and  human  6 
natures  are  not  mingled  into  one  substance,  nor  the  one  changed 
into  the  other,  but  each   retains   its  own  essential   properties, 
which  can  never  become  the  properties  of  the  other  nature. 

3.  The  properties  of  the  divine  nature  are :  to  be  almighty,  7 
eternal,  infinite,  and,  according  to  the  property  of  its  nature 
and  its  natural  essence,  to  be,  of  itself,  everywhere  present,  to 
know  everything,  etc.;  which  never  become  properties  of  the 
human  nature. 

4.  The  properties  of  the  human  nature  are :  to  be  a  corporeal  8 
creature,  to  be  flesh  and  blood,  to  be  finite  and  circumscribed,  to 
suffer,  to  die,  to  ascend  and  descend,  to  move  from  one  place  to 
another,  to  suffer  hunger,  thirst,  cold,  heat,  and  the  like ;  which 
never  become  properties  of  the  divine  nature. 

5.  As  the  two  natures  are  united  personally,  i.  e.  in  one  per-  1 
son,  we  believe,  teach  and  confess  that  this  union  is  not  such  a 
combination  and  connection  that  neither  nature  should  have 
anything  in  common  with  the  other,  personally,  i.  e.  because  of 
the  personal  union,  as  when  two  boards  are  glued  together, 
where  neither  gives  anything  to  the  other,  or  takes  anything 
from  the  other.1  But  here  is  the  highest  communion,  which 
God  has  truly  with  [assumed]  man,  from  which  personal  union 
and  the  highest  and  ineffable  communion  that  follows  there- 
from,  all  results  that  is  said  and  believed  of  the  human  concern- 
ing God,  and  of  the  divine  concerning  the  man  Christ;  as  the 
ancient  teachers  of  the  Church  explained  this  union  and  com- 
munion of  the  natures  by  the  illustration  of  iron  glowing  with 
fire,  and  also  by  the  union  of  body  and  soul  in  man.2 

p.^fi        6.  Hence   we  believe,   teach   and  confess  that  God  is  iu 

man  and  man  is  God,  which  could  not  be  if  the  divine 
and  human  natures  had,  in  deed  and  truth,  absolutely  nc  com- 
munion with  one  another. 

For  how  could  a  man,  the  son  of  Mary,  in  truth  be  called  or  11 
be  God,  the  Son  of  the  Highest,  if  his  humanity  were  not  per- 
sonally uuited  with  the  Son  of  God,  and  he  thus  had  really, 
i.  e.  in  deed  and  truth,  nothing  in  common  with  him,  except 
only  the  name  of  God? 

1  Cf.  Sol.  Dec.  viii. :  14,  15. 

1  So  Gregory  of  Nyssa,  Basil,  John  Damascenus.     Seo  Catalogue  of 
Testimonies. 


518  rPIi:  FORMULA   OF  CONCORD. 

7.  Hence  we  believe,  teach  and  confess  that  Mary  conceived  12 
and  bore  not  a  mere  man,  and  no  more,  but  the  true  Son  of 
God;  therefore  she  is  also  rightly  called  and  is  the  mother  of 
God. 

8.  Hence  we  also  believe,  teach  and  confess  that  it  was  not  13 
a  mere  man  who,  for  us,  suffered,  died,  was  buried,  descended 
to  hell,  arose  from  the  dead,  ascended  into  heaven,  and  was 
raised  to  the  majesty  and  almighty  power  of  God,  but  a  man 
whose  human  nature  has  such  a  profound,  ineffable  union  and 
communion  with  the  Son  of  God  that  it  is  [was  made]  one 
person  with  him. 

9.  Therefore  the  Son  of  God  truly  suffered  for  us,  neverthe-  14 
less  according  to  the  property  of  the  human  nature,  which  he 
assumed  into  the  unity  of  his  divine  person,  and  made  it  his 
own,  so  that  he  might  suffer  and  be  our  high  priest  for  our 
reconciliation  with  God,  as  it  is  written  (1  Cor.  2:8):  "They 
have  crucified  the  Lord  of  glory."  And  (Acts  20  :  28) :  "  We 
are  purchased  with  God's  blood." 

10.  Hence  we  believe,  teach  and  confess  that  the  Son  of  15 
man  is  really,  that  is,  in  deed  and  truth,  exalted,  according  to 
his  human  nature,  to  the  right  hand  of  the  almighty  majesty 
and  power  of  God,  because  he  [that  man]  was  assumed  into 
God  when  he  was  conceived  of  the  Holy  Ghost  in  his  moth- 
er's wornb,  and  his  human  nature  was  personally  united  with 
the  Son  of  the  Highest. 

11.  This  majesty,  according  to  the  personal  union,  he  [Christ]  16 
always  had,  and  yet,  in  the  state  of  his  humiliation,  he  ab- 
rAm   stained  from  it,  and,  on  this  account,  truly  grew  in  all  wis- 
dom and  favor  with  God  and  men  ;l  therefore  he  exercised 

this  majesty,  not  always,  but  when  [as  often  as]  it  pleased  him, 
until,  after  his  resurrection,  he  entirely  laid  aside  the  form  of 
a  servant,  and  not  the  nature,  and  was  established  in  the  full 
use,  manifestation  and  declaration  of  the  divine  majesty,  and 
thus  entered  into  his  glory  (Phil.  2  :  6  sqq.),  so  that  now  not 
only  as  God,  but  also  as  man,  he  knows  all  things,  can  do  all 
things,  is  present  with  all  creatures,  and  has,  under  his  feet  and 
in  his  hands,  everything  that  is  in  heaven,  and  on  earth,  and 
under  the  eartK,  as  he  himself  testifies  (Matt.  28  :  18 ;  John 
13  :  3) :  "An  power  is  given  unto  me  in  heaven  and  in  earth." 
And  StTraul  says  (Eph.  4:10):  "  He  ascended  up  far  above 
all  heavens,  that  he  might  fill  all  things."  Everywhere  pres- 
ent, he  can  exercise  this  his  power,  and  to  him  everything  is 
possible  and  everything  known. 

12.  Hence,  being  present,  he  also  is  able,  and  to  him  ii  is  17 
very  easy,  to  impart  his  true  body  and  blood  in  the  Holy  Sup- 


1  See  Luke  2  :  52. 


PartI.    THE  PERSON  OF  CHRIST.  519 

per,  cot  according  to  the  mode  or  property  of  the  human  na- 
ture, but  according  to  the  mode  and  property  of  the  right  hand 
rAn  of  God,  as  Dr.  Luther  says  in  our  Christian  Faith  for 
Children  [according  to  the  analogy  of  our  Christian  faith 
comprised  in  his  Catechism];  which  presence  [of  Christ  in  the 
Holy  Supper]  is  not  [physical  or]  earthly,  or  Capernaitic; 
nevertheless  it  is  true  and  substantial,  as  the  words  of  his  testa- 
ment sound :  "  This  is,  is,  is  my  body,"  etc. 

By  this  our  doctrine,  faith  and  confession  the  person  of  i 
Christ  is  not  divided,  as  it  was  by  Nestorius,  who  denied  the 
communicatio  idiomatum,  i.  e.  the  true  communion  of  the  prop- 
erties of  both  natures  in  Christ,  and  thus  separated  the  person, 
as  Luther  has  explained  in  his  book  concerning  the  Councils. 
Neither  are  the  natures,  together  with  their  properties,  con- 
founded with  one  another  [or  mingled]  into  one  essence,  as 
Eutyches  erred ;  neither  is  the  human  nature  in  the  person  of 
Christ  denied,  or  extinguished,  nor  is  either  creature  changed 
into  the  other  ;l  but  Christ  is  and  remains,  for  all  eternity,  God 
and  man  in  one  undivided  person,  which,  next  to  the  Holy 
Trinity,  is  the  highest  mystery,  as  the  Apostle  testifies  (1  Tim. 
3  :  16),  upon  which  our  only  consolation,  life  and  salvation  de- 
pend. 

549  Negative. 

Contrary  False  Doctrines  concerning  the  Person  of  Christ. 

Therefore  we  reject  and  condemn,  as  contrary  to  God's  Word  19 
and  our  simple  [pure]  Christian  faith,  all  the  following  erro- 
neous articles,  when  it  is  taught : 

1.  That  God  and  man  in  Christ  are  not  one  person,  but  that  20 
the  one  is  the  Son  of  God,  and  the  other  the  Son  of  man,  as 
Nestor i us  raved. 

2.  That  the  divine  and  human  natures  have  been  mingled  21 
with  one  another  into  one  essence,  and  the  human  nature  lias 
been  changed  into  Deity,  as  Eutyches  fanatically  asserted. 

3.  That  Christ  is  not  true,  natural  and  eternal  God,  as  Arius  22 
held  [blasphemed]. 

4.  That  Christ  did  not  have  a  true  human  nature  [consist-  23 
iug]  of  body  and  soul,  as  Marcion  imagined. 

5.  That  the  personal  union  renders  only  the  names  and  titles  24 
common.2 

6.  That  it  is  only  a  phrase  and  mode  of  speaking3  when  it  25 
is  said :  God   is  man,  man  is  God ;  for  that  the  divinity  has 
uothing  in  common  with  the  humanity,  as  also  the  humanity 

1  Error  of  Monophysites,  Schwenkfeldians.     See  below,  xii. :  29. 

2  See  above,  \  3.     Cf.  \  26. 

*  Zwingli  termed  it  allceosia.     Cf.  Sol.  Dec.,  viii.,  \  39  sqa. 


520  THE  FORMULA  OF  CONCORD. 

has  nothing  really,  that  is,  in  deed  and  truth,  common  with  the 
divinity  [Deity]. 

7.  That  the  communication  is  only  verbal  when  it  is  said :  2t 
"  The  Son  of  God  died  for  the  sins  of  the  world ;"  "  The  Son 
of  man  has  become  almighty ." 

8.  That1  the  human  nature  in  Christ  has  become  an  infinite  27 
essence  in  the  same  manner  as  the  divinity,  and  from  this,  es- 
sential power  and  property,  imparted  and  effused  upon   the  hu- 
man nature,  and  separated  from  God,  is  everywhere  present  in 
the  same  manner  as  the  divine  nature. 

9.  That  the  human  nature  has  become  equal  to,  and  like  the  28 
divine  nature,  in  its  substance  and  essence,  or  in  its  essential 
properties. 

10.  That  the  human  nature  of  Christ  is  locally  extended  in  29 
all  places  of  heaven  and  earth,  which  should  not  be  ascribed 
even  to  the  divine  nature. 

11.  That,  because  of  the  property  of  his  human  nature,  it  is  30 
impossible  for  Christ  to  be  able  to  be  at  the  same  time  in  more 
than  one  place,  much  less  to  be  everywhere  with  his  body.2 

12.  That  only  the  mere  humanity  has  suffered  for  us  and  re-  31 
deemed  us,  and  that  the  Son  of  God  in  suffering  had  actually 
no  participation  with  the  humanity,  as  though  it  did  not  pertain 
to  him.3 

13.  That  Christ  is  present  with  us  on  earth  in  the  Word,  32 
the  sacraments  and  all  our  troubles,  only  according  to  his  di- 
vinity, and  this  presence  does  not  at  all  pertain  to  his  human 
nature,  according  to  which  he  has  also  nothing  more  whatever 
to  do  with  us  even  upon  earth,  since  he  redeemed  us  by  his  suf- 
fering and  death.4 

14.  That  the  Son  of  God,  who  assumed  human  nature,  since  33 
he  has  laid  aside  the  form  of  a  servant  does  not  perform  all  the 
works  of  his  omnipotence  in,  through  and  with  his  human  na- 
ture, but  only  some,  and  those  too  only  in  the  place5  where  his 
human  nature  is  locally. 

15.  That,  according  to  his  human  nature,  he  is  not  at  all  34 
capable6  of  omnipotence  and  other  attributes  of  the  divine  na- 

1  Charged  by  Bullinger,  Beza,  Peter  Martyr  against  the  Wittenberg 
theologians/  Cf.  Sol.  Dec.,  viii.,  I  63. 

1  "  Let  them  no  longer  ascribe  to  the  glorified  body  of  Christ  the  prop 
erty  of  being  in  many  places  at  once." — Calvin's  Institutes,  iv. :  17,  29. 
"The  body  of  Christ,  since  its  resurrection,  is  limited,  and  received  intc 
heaven  till  the  last  day."— lb.  26.  8  Cf.  Sol.  Dec,  viii. :  40  sqq. 

4  Calvin.     Cf.  Sol.  Dec,  viii. :  78  sqq. ;  87  sqq. 

•  I.  e.  in  heaven.     Cf.  above,  vii. :  32.     Also  note  to  vii. :  14. 

'  Beza  in  Mompelgard  Colloquy  :  "  The  finite  is  not  capable  or  partici 
pant  of  the  infinite." 


Part!    THE  PEKSOX   OF  CHK1ST.  521 

ture  against  the  express  declaration  of  Christ  (Matt.  28  :  18) : 
"All  power  is  given  unto  me  in  heaven  and  in  earth."  And 
[they  contradict]  St.  Paul  [who  says]  (Col.  2:9):  "  In  him 
dwelleth  all  the  fulness  of  the  Godhead  bodily." 

16.  That  to  him  [to  Christ  according  to  his  humanity]  great  35 
power  is  given  in  heaven  and  upon  earth,  namely,  greater  and 
more  than  to  all  angels  and  other  creatures,  but  that  he  has  no 
participation  in  the  omnipotence  of  God,  and  that  this  also  ha? 
not  been  given  him.  Hence  they  devise  an  intermediate  power, 
that  is,  such  power  between  the  almighty  power  of  God  and  the 
power  of  other  creatures,  given  to  Christ,  according  to  his  hu- 
manity, by  the  exaltation,  as  is  less  than  God's  almighty 
power,  and  greater  than  that  of  other  creatures.1 
rrn        17.  That  Christ,  according  to  his  human  spirit,  has  a  36 

certain  limit  as  to  how  much  he  should  know,  and  that  he 
knows  no  more  than  is  becoming  and  needful  for  him  to  know 
for  [the  execution  of]  his  office  as  judge. 

18.  That  not  even  yet  does  Christ  have  a  perfect  knowledge  37 
of  God  and  all  his  works ;  of  whom,  nevertheless,  it  is  written 
(Col.  2:3):  "  In  whom  are  hid  all  the  treasures  of  wisdom  and 
knowledge." 

19.  That  it  is  impossible  for  Christ,  according  to  his  human  38 
mind,  to  know  what  has  been  from  eternity,  what  at  the  pres- 
ent time  is  everywhere  occurring,  and  will  be  yet  to  [all] 
eternity. 

20.  When  it  is  taught,  and  the  passage  (Matt.  28  :  18) :  "All  39 
power  is  given  unto  me,"  etc.,  is  thus  interpreted  and  blas- 
phemously perverted,  viz.  that  to  Christ  according  to  the  divine 
nature,  at  the  resurrection  and  his  ascension  to  heaven,'  was  re- 
stored, i.  e.  delivered  again  all  power  in  heaven  and  on  earth ; 
as  though,  in  his  state  of  humiliation,  he  had  also,  according  to 
his  divinity,2  divested  himself  of  this  and  abandoned  it.  By 
this  doctrine,  not  only  are  the  words  of  the  testament  of  Christ 
perverted,  but  also  the  way  is  prepared  for  the  accursed  Arian 
heresy,  so  that  finally  the  eternal  divinity  of  Christ  is  denied, 
and  thus  Christ,  and  with  him  our  salvation,  are  entirely  lost 
where  this  false  doctrine  is  not  [constantly]  contradicted  from 
the  firm  foundation  of  God's  Word  and  our  simple  Christian 
[Catholic]  faith. 

1  Cf.  Sol.  Dec,  viii. :  54,  55.    Errora  16-19  were  held  by  some  of  the 
Calvinists. 

1  The  Crypto-Calvinists  taught  that  Christ  was  exalted  according  to 
both  natures. 
66 


622  THE  FOKMULA  OF  CONCORD. 

CHAPTER  IX. 
Of  the  Descent  of  Christ  to  Hell. 
STATEMENT  OF  THE  CONTROVERSY. 
CJiief  Controversy  concerning  this  Article. 

There  has  also  been  a  controversy  among  some  theologians,  i 
who  have  subscribed  to  the  Augsburg  Confession  concerning 
the  following  article :  When,  and  in  what  manner,  the  Lord 
Christ,  according  to  our  simple  Christian  faith,  descended  to 
hell,  whether  this  was  done  before  or  after  his  death?  Also, 
whether  it  occurred  according  to  the  soul  alone,  or  according  to 
the  divinity  alone,  or  in  body  and  soul,  spiritually  or  bodily? 
Also,  whether  this  article  belongs  to  the  passion  or  to  the 
glorious  victory  and  triumph  of  Christ? 

But  since  this  article,  as  also  the  preceding,  cannot  be  com- 2 
prehended  by  the  senses  or  by  the  reason,  but  must  be  grasped 
alone  by  faith,  it  is  our  unanimous  advice  that  there  should  be 
no  disputation  concerning  it,  but  that  it  should  be  believed 
and  taught  only  in  the  simplest  manner;  according  as  Dr.  Lu- 
ther of  blessed  memory,  in  his  sermon  at  Torgau  in  the  year 
1533,1  has,  in  a  very  Christian  manner,  explained  this  article, 
separated  from  it  all  useless,  unnecessary  questions,  and  ad- 
monished all  godly  Christians  to  Christian  simplicity  of 
faith. 

For  it  is  sufficient  that  we  know  that  Christ  descended  to  3 
hell,  destroyed  hell  for  all  believers,  and  delivered  them  from 
the  power  of  death  and  of  the  devil,  from  eternal  condemna- 
tion [and  even]  from  the  jaws  of  hell.  But  how  this  occurred, 
we  should  [not  curiously  investigate,  but]  reserve  until  the 
other  world,  where  not  only  this  point  [mystery],  but  also  still 
others,  will  be  revealed  which  we  here  simply  believe,  and  can- 
not comprehend  with  our  blind  reason. 

CHAPTER  X. 

Of  Church  Kites  which  are  [commonly]  called  Adia- 
\  phora  or  Matters  of  Indifference. 

Concerning  ceremonies  or  church  rites  which  are  neither  1 
commanded\  nor  forbidden  in  God's  Word,  but  have  been  in- 

Parai/lel  Passages. — (Ecumenical  Creeds ;  Augsburg  Confession,  iii. ; 
Small  Catechism,  357;  Large  Catechism,  452  sqq. ;  Formula  of  Concord, 
Sol,  Dec,  ix. 

Parallel  Passages. — Augsburg  Confession,  xv.,  xxvi. ;  Apology,  vii.  :3( 
sqq. ;  xv. ;  Smalcald  Articles,  Part  III.,  Art.  xv. ;  Formula  of  Concord,  Sol 
Dec,  x. 

1  Erlangen  Edition,  20  :  165  sqq. 


Part  I.   ecclesiastical  cekemonies.  523 

trod  need  into  the  Church  for  the  sake  of  good  order  and  pro- 
priety, a  dissension  has  also  occurred  among  the  theologians  of 
the  Augsburg  Confession. 

Statement  of  the  Controversy. 

The  chief  question  has  been,  whether,  in  time  of  persecution  2 
and  in  case  of  confession,  even  if  the  enemies  of  the  Gospel  do 
not  agree  with  us  in  doctrine,  yet  some  abrogated  ceremonies, 
which  in  themselves  are  matters  of  indifference  and  ai-e  neither 
commanded  nor  forbidden  by  God,  may  without  violence  to  con- 
science be  re-established  in  compliance  with  the  pressure  and  de- 
rrn  mand  of  the  adversaries,  and  thus  in  such  ceremonies  and 
adiaphora  we  may  [rightly]  have  conformity  with  them? 
The  one  side1  says,  Yea ;  the  other2  says,  Nay,  thereto. 

Affirmative. 
The  Pure  and  True  Doctrine  and  Confession  concerning  this  Artidt. 

1.  For  settling  also  this  controversy  we  unanimously  believe,  3 
teach  and  confess  that  the  ceremonies  or  church  rites  which  are 
neither  commanded  nor  forbidden  in  God's  Word,  but  have 
been  instituted  alone  for  the  sake  of  propriety  and  good  order, 
are  in  and  of  themselves  no  service,  nor  are  even  a  part  of  the 
service  of  God.  Matt.  15:9:  "In  vain  they  do  worship  me, 
teaching  for  doctrines  the  commandments  of  men." 

2.  We  believe,  teach  and  confess  that  the  Church  of  God  of  4 
every  place  and  every  time  has  the  power,  according  to  its 
circumstances,  to  change  such  ceremonies,  in  such  manner  as 
may  be  most  useful  and  edifying  to  the  Church  of  God. 

3.  Nevertheless,  that  herein  all  inconsiderateness  and  offence  5 
should  be  avoided,  and  especial  care  should  be  taken  to  exercise 
forbearance  to  the  weak  in  faith  (1  Cor.  8:9;  Rom.  14  :  13). 

4.  We  believe,  teach  and  confess  that  in  time  of  persecution,  6 
when  a  bold  [and  steadfast]  confession  is  required  of  us,  we 
should  not  yield  to  the  enemies  in  regard  to  such  adiaphora,  as 
the  apostle  has  written  (Gal.  5:1):  "Stand  fast,  therefore,  in 
the  liberty  wherewith  Christ  hath  made  us  free,  and  be  not  en- 
tangled again  in  the  yoke  of  bondage."  Also  (2  Cor.  6  :  14) : 
"Be   not   unequally   yoked    together   with    unbelievers,"  etc. 

"  For  what  concord  hath  light  with  darkness  ?"  Also  (Gal. 
2:5):  "  To  whom  we  gave  place,  no,  not  for  an  hour,  that  the 
truth  of  the  Gospel  might  remain  with  you."     For  in  such  a 

1  The  authors  of  the  Leipsic  Formula :  Melanchthon,  Paul  Eber  (f  1569), 
Bugenhagen  (f  1558),  George  Major  (f  1574),  John  Pfeffinger  (f  1573). 

1  Especially  Flacius,  Nicol.  Gallus  (f  1570),  John  Wigand  (f  1587), 
imsdorf,  Joach.  Westphal  (f  1574). 


524  THE   FORMULA   OF  CONCORD. 

case  it  is  no  longer  a  question  concerning  adiaphora,  but  con- 
cerning the  trutli  of  the  Gospel,  concerning  [preserving]  Chris- 
tian liberty,  and  concerning  sanctioning  open  idolatry,  as  also 
concerning  the  prevention  of  offence  to  the  weak  in  the  faith 
[how  care  should  be  taken  lest  idolatry  be  openly  sanctioned 
and  the  weak  in  faith  be  offended];  in  which  we  have  nothing 
to  concede,  but  should  boldly  confess  and  suffer  what  God  sends, 
and  what  he  allows  the  enemies  of  his  "Word  to  inflict  upon  us. 
rrq        5.  We  believe,  teach  and  confess  also  that  no  Church  j 

should  condemn  another  because  one  has  less  or  more  ex- 
ternal ceremonies  not  commanded  by  God  than  the  other,  if 
otherwise  there  is  agreement  among  them  in  doctrine  and  all  its 
articles,  as  also  in  the  right  use  of  the  holy  sacraments,  accord- 
ing to  the  well-known  saying :  "  Disagreement  in  fasting  does 
not  destroy  agreement  in  faith."1 

Negative. 

False  Doctrines  concerning  this  Article. 

Therefore  we  reject  and  condemn  as  wrong,  and  contrary  to  8 
God's  Word,  when  it  is  taught : 

1.  That  human  ordinances  and  institutions  should   be  re- 9 
garded  in  the  churches  as  in  themselves  a  service  or  part  of  the 
service  of  God.2 

2.  When  such  ceremonies,  ordinances  and  institutions  are  ic 
violently  forced  upon    the  Church  of  God,  contrary  to  the 

Christian  liberty  which  it  has  in  external  things.3 

3.  Also,  that  in  the  time  of  persecution4  and  public  confes-  11 
sion  [when  a  clear  confession  is  required]  we  may  comply  with 
the  enemies  of  the  Gospel  in  the  observance  of  such  adiaphora 
and  ceremonies,  or  may  come  to  an  agreement  with  them, — 
which  causes  injury  to  the  truth.5 

4.  Also,  when  these  external  ceremonies  and  adiaphora  are  12 
abrogated  in  such  a  manner  as  though  it  were  not  free  to  the 
Church  of  God  to  employ  one  or  more6  [this  or  that]  in  Chris- 
tian liberty,  according  to  its  circumstances,  as  may  be  most  use- 
ful at  an}\  time  to  the  Church  [for  edification]. 

1  Irenseus  In  Ep.  to  Victor,  Bishop  of  Rome,  in  Eusebius's  Church  His- 
tor*,  v. :  24.     Cf.  Augsburg  Confession,  xxvi. :  44. 

2  Opinion  of  the  Papists.  See  Confutation,  I.,  Art.  xv  ;  II.,  Art.  v. 
Cf.  Apology,  xv. :  40.  s  Cf.  Apology,  xv. :  37. 

4  As  when  the  Augsburg  Interim  was  introduced  by  force. 

5  See  extracts  from  Leipsic  Interim,  Walch's  Introduction,  p.  865 ;  01 
text  of  Interim,  Gieseler's  Church  History,  iv. :  201-203. 

6  Sol.  Dec,  x. :  30.  An  error  of  the  Papists,  who  affirmed  that  in  eccle- 
siastical rites  nothing  ought  to  be  changed  without  the  consent  of  the 
Pope,    Cf.  Council  of  Trent,  Sess.  xxv.,  p.  85  (Tauchn.  Ed.) 


PabtL    ETERNAL  PREDESTINATION  AND  ELECTION.        525 

CHAPTER  XL 

Of  God's  Eternal  Foreknowledge  [Predestination]  anl 

Election. 

Concerning  this  article  no  public  dissension  has  occurred  i 
among  the  theologians  of  the  Augsburg  Confession.1  But  since 
it  is  a  consolatory  article,  if  treated  properly,  and  by  this  mean? 
r  r*  the  introduction  in  the  future  of  a  controversy  likely  tc 
cause  offence  may  be  avoided,  it  is  also  explained  in  this 
writing. 

Affirmative. 

The  Pure  and  True  Doctrine  concerning  this  Article, 

1.  First  of  all,  the  distinction  between  foreknowledge  and  2 
predestination,  that  is,  between  God's  foreknowledge  and  his 
eternal  election,  ou°;ht  to  be  accuratelv  observed. 

2.  For  the  foreknowledge  of  God  is  nothing  else  than  that  3 
God  knows  all  things  before  they  happen,  as  it  is  written  (Dan. 
2  :  28) :  "  There  is  a  God  in  heaven  that  revealeth  secrets  and 
maketh  known  to  the  king  Nebuchadnezzar  what  shall  be  in 
the  latter  days." 

3.  This  foreknowledge  is  occupied  alike  with  the  godly  and  4 
the  wicked ;  but  it  is  not  the  cause  of  evil  or  of  sin,  so  that 
men  do  what  is  wrong  (which  originally  arises  from  the  devil 
and  the  wicked,  perverse  will  of  man) ;  nor  the  cause  of  their 
ruin  [that  men  perish],  for  which  they  themselves  are  responsi- 
ble [which  they  ought  to  ascribe  to  themselves] ;  but  only  reg- 
ulates it,  and  fixes  to  it  a  limit  [how  far  it  should  progress  and] 
how  long  it  should  last,  and  that  everything,  notwithstanding 
that  in  itself  it  is  evil,  should  serve  his  elect  for  their  salva- 
tion. 

4.  The  predestination  or  eternal  election  of  God,  however,  5 
is  occupied  only  with  the  godly,  beloved  children  of  God,  and 
this  is  a  cause  of  their  salvation,  which  he  also  provides  as  well 
as  disposes  what  belongs  thereto.  Upon  this  [predestination 
of  God]  our  salvation  is  founded  so  firmly  that  the  gates  of 
hell  cannot  overcome  it  (John  10  :  28 ;  Matt.  16  :  18). 

5.  This  is  not  to  be  investigated  in  the  secret  counsel  of  6 
God,  but  to  be  sought  in  the  Word  of  God,  where  it  is  also 
revealed. 

6.  But  the  Word  of  God  leads  us  to  Christ,  who  is  the  Book  7 
of  Life,2  in  whom  all  are  written  and  elected  that  are  to  be 

Parallel  Passages. — Formula  of  ConcoM,  xi. 

1  But  between  them  and  the  Reformed.    A  controversy  on  this  subject 
arose  at  Strasburg  in  1561  between  Jerome  Zanchi  and  John  Marbach. 
■  Phil.  4:3;  Hev.  17  :  & 


K26  THE   FORMULA   OF  CONCORD. 

3uved,  as  it  is  written  (Eph.  1:4):  "He  hath  cnosen  us  in 
him"  [Christ]  "before  the  foundation  of  the  world." 

7.  Thus  Christ  calls  to  himself   all  sinners,  and   promises  8 
them  rest,  and  he  is  anxious  that  all   men  should  come  to  him 
rrr   and  permit  him  to  help  them.     To  them  he  offers  himself 

in  his  Word,  and  wishes  them  to  hear  it,  and  not  to  stop 
their  ears  or  [neglect  and]  despise  the  Word.  He  promises 
besides  the  power  and  efficiency  of  the  Holy  Ghost,  and  di- 
vine assistance  for  perseverance  and  eternal  salvation  [that  we 
may  remain  steadfast  in  the  faith  and  attain  eternal  salvation]. 

8.  Therefore  we  should  judge  concerning  this  our  election  to  9 
eternal  life  neither  from  reason  nor  from  the  Law  of  God, 
which  would  lead  either  into  a  dissipated,  dissolute  epicurean 
life,  or  into  despair,  and  would  excite  in  the  heart  of  men  per- 
nicious thoughts  (and  such  thoughts  cannot  be  effectually 
guarded  against  as  long  as  they  follow  their  own  reason),  so 
that  they  think  to  themselves  :  "  If  God  has  elected  me  to  salva- 
tion, I  cannot  be  condemned,  although  I  do  whatever  I  will." 
And  again :  "  If  I  am  not  elected  to  eternal  life,  it  matters  not 
what  good  I  do ;  for  my  efforts  are  nevertheless  all  in  vain." 

9.  But  the  true  judgment  concerning  predestination  must  be  ic 
learned   alone  from   the  Holy  Gospel   concerning  Christ,  in 
which  it  is  clearly  testified  that  "  God  hath  concluded  them  all 
in  unbelief,  that  he  might  have  merey  upon  all,"  and  that  "  he 

is  not  willing  that  any  should  perish,  but  that  all  should  come 
to  repentance  "  (Rom.  11  :  32  ;  Ez.  18  :  23 ;  33  :  11 ;  2  Pet.  3  : 
9  ;  1  John  2  :  2). 

10.  To  him,  therefore,  who  is  really  concerned  about  the  re-  11 
vealed  will  of  God,  and  proceeds  according  to  the  order  which 
St.  Paul  has  observed  in  the  Epistle  to  the  Romans,  who  first 
directs  men  to  repentance,  knowledge  of  sins,  to  faith  in  Christ, 
to  divine  obedience,  before  he  speaks  of  the  mystery  of  the 
eternal  election  of  God,  this  doctrine  [concerning  God's  pre- 
destination] is  useful  and  consolatory. 

11.  That,  however,  "many  are  called,  few  are  chosen,"  does  12 
not  mean\that  God  is  unwilling  that  all  should  be  saved,  but 
the  reason\  is  that  they  either  do  not  at  all  hear  God's  Word, 
but  wilfully  despise  it,  close  their  ears  and  harden  their  hearts, 
and  in  this  manner  foreclose  the  ordinary  way  to  the  Holy 
Ghost,  so  that  he  cannot  effect  his  work  in  them,  or,  when  it  is 
heard,  they  consider  it  of  no  account,  and  do  not  heed  it.  For 
this  [that  they  perish]  not  God  or  his  election,  but  their  wick- 
edness, is  responsible  (2  Pet.  2  :  1  sqq. ;  Luke  11  :  49,  52 ;  Heb. 
12 :  25  sq.). 

—  «        12.  Moreover,  a  Christian  should  apply  himself  [in  med-  13 

itation]  to  the  article  concerning  the  eternal  election  of  God, 
bo  far  as  it  has  been  revealed  in  God's  Word,  which  presents 


Tart  I.     ETEKSAL  PREDESTINATION   AND   ELECTION.       W 

Christ  to  us  as  the  Book  of  Life,  which,  by  the  preaching  of 
the  holy  Gospel,  he  opens  and  spreads  out  to  us,  as  it  is  writ- 
ten (Rorn.  8  :  30) :  "  Whom  he  did  predestinate,  them  he  also 
called."  In  him,  therefore,  we  should  seek  the  eternal  election 
of  the  Father,  who,  in  his  eternal  divine  counsel,  determined 
that  he  would  save  no  one  except  those  who  acknowledge  his 
Son,  Christ,  and  truly  believe  on  him.  Other  thoughts  are  to 
he  entirely  banished  [from  the  minds  of  the  godly],  as  they 
proceed  not  from  God,  but  from  the  suggestion  of  Satan,  where- 
by he  attempts  to  weaken  or  to  entirely  remove  from  us  th^ 
glorious  consolation  which  we  have  in  this  salutary  doctrine, 
viz.  that  we  know  [assuredly]  that  out  of  pure  grace,  with- 
out any  merit  of  our  own,  we  have  been  elected  in  Christ  to 
eternal  life,  and  that  no  one  can  pluck  us  out  of  his  hand ;  as 
he  has  promised  this  gracious  election  not  only  with  mere  words, 
but  has  also  certified  it  with  an  oath,  and  sealed  it  with  the  holy 
sacraments,  which  we  can  [ought  to]  call  to  mind  in  our  most 
severe  temptations,  and  from  them  comfort  ourselves,  and  there- 
by quench  the  fiery  darts  of  the  devil. 

13.  Besides,  we  should  endeavor  with  the  greatest  pains  to  14 
live  according  to  the  will  of  God,  and,  as  St.  Peter  admonishes 
(2  Ep.  1  :  10),  "make  our  calling  sure,"  and  especially  adhere 
to  [not  recede  a  finger's  breadth  from]  the  revealed  Word,  that 
can  and  will  not  fail  us. 

14.  By  this  brief  explanation  of  the  eternal  election  of  God  [5 
his  glory  is  entirely  and  fully  given  to  God,  that  alone,  out  of 
pure  mercy,  without  all  merit  of  ours,  he  saves  us,  according  to 
the  purpose  of  his  will ;  besides,  also,  no  cause  is  given  any  one 
for  despondency  or  an  abandoned,  dissolute  life  [no  opportunity 

is  afforded  either  for  those  more  severe  agitations  of  mind  and 
faintheartedness  or  for  epicureanism]. 

Antithesis  or  Negative. 
False  Doctrine  concerning  this  Article. 

Therefore  we  believe  and  hold:  When  the  doctrine  concern-  16 
ing  the  gracious  election  of  God  to  eternal  life  is  so  presented 
Jiat  troubled  Christians  cannot  comfort  themselves  therewith, 
j.r7  but  thereby  despondency  or  despair  is  occasioned,  or  the 
impenitent  are  strengthened  in  their  wantonness,  that  such 
doctrine  is  treated  [wickedly  and  erroneously]  not  according  to 
the  Word  and  will  of  God,  but  according  to  reason  and  the  in- 
stigation of  Satan.  "For,"  as  the  apostle  testifies  (Rom.  15  :  4), 
"whatsoever  things  were  written  aforetime  were  written  for  our 
learning,  that  we,  through  patience  and  comfort  of  the  Scrip- 
tures, might  have  hope."  Therefore  we  reject  the  following 
errors : 


528  THE   FORMULA   OF  CONCORD. 

1.  As  when  it  is  taught  that  God  is  unwilling  that  all  men  17 
repent  and  believe  the  Gospel. 

2.  Also,  that  when  God  calls  us  to  himself  he  is  not  in  earn- 18 
est  that  all  men  should  come  to  him.2 

3.  Also,  that  God  does  not  wish  every  one  to  be  saved,  but,  19 
without  regard  to  their  sins,  alone  from  the  counsel,  purpose 
and  will  of  God,  some  are  appointed  to  condemnation,  so  that 

hey  cannot  be  saved.3 

4.  Also,  that  not  only  the  mercy  of  God  and  the  most  holy  :o 
aerit  of  Christ,  but  also  in  us  is  a  cause  of  God's  election,  on 

account  of  which  God  has  elected  us  to  everlasting  life.4 

All  these  erroneous  doctrines  are  blasphemous  and  dreadful,  21 
whereby  there  is  removed  from  Christians  all  the  comfort  which 
they  have  in  the  holy  Gospel  and  the  use  of  the  holy  sacra- 
ments, and  therefore  should  not  be  tolerated  in  the  Church  of 
God. 

This  is  a  brief  and  simple  explanation  of  the  controverted  22 
articles,  which  for  a  time  have  been  discussed  and  taught  with 
conflicting  opinions  among  the  theologians  of  the  Augsburg 
Confession.  Hence  every  simple  Christian,  according  to  the 
guidance  of  God's  AVord  and  his  simple  Catechism,  can  dis- 
tinguish wrhat  is  right  or  wrong,  where  not  only  the  pure 
doctrine  is  stated,  but  also  the  erroneous  contrary  doctrine  is 
repudiated  and  rejected,  and  thus  the  controversies,  full  of 
causes  of  offence,  that  have  occurred,  are  thoroughly  settled  and 
decided. 

May  Almighty  God,  the  Father  of  our  Lord  Jesus,  grant  the  23 
grace  of  his  Holy  Ghost,  that  we  all  may  be  one  in  him,  and 
constantly  abide  in  this  Christian  unity,  which  is  well  pleasing 
to  him  !     Amen. 

1  For  defence  of  this  error  see  Calvin's  Institutes,  iii. :  xxi.  sqq. 

1  Cf.  Calvin's  Institutes,  iii.  :  xxiv. 

•  "  They  are  abandoned  to  this  depravity,  because  they  have  been  raised 
up  by  a  just  but  inscrutable  judgment  of  God  to  display  his  glory  in 
heir  condemnation." — Calvin's  Institutes,  xxiv. :  14. 

4  Charged! by  the  Calvinists  against  the  Lutherans;  more  justly  attributed  to 
Arrninians.  Cf.  above,  $  13.  Faith  can  never  be  a  cause  "  on  account  of  which?' 
God  elects,  ^ince  it  is  never  a  cause  "on  account  of  which,"  we  are  justified. 
See  the  propter  Christum  per  Jidem  of  Art.  IV.  of  the  Augsburg  Confession.  (  f. 
above,  §  13. 


Part  I.   othek  hekesies  and  sects.  529 

CHAPTER  XII. 

558    Of  Other  Factions  [Heresies]  and  Sects,  which 

never  Embraced  the  Augsburg  Confession. 

In  order  that  such  [heresies  and  sects]  may  not  silently  be  i 
ascribed  to  us,  because,  in  the  preceding  explanation,  no  men- 
tion of  them  has  been  made,  we  wish  at  the  end  [of  this  writ- 
ing] simply  to  enumerate  the  mere  articles  wherein  they  [the 
heretics  of  our  time]  err  and  teach  what  is  contrary  to  our 
Christian  faith  and  confession  above  presented. 

Erroneous  Articles  of  the  Anabaptists. 

The  Anabaptists  are  divided  into  many  sects,1  as  one  con-  2 
tends  for  more,  another  for  less  error ;  nevertheless,  they  all  in 
common  propound  [profess]  such  doctrine  as  is  neither  to  be 
tolerated  nor  allowed  in  the  Church,  the  commonwealth  and 
worldly  government  or  domestic  life. 

Articles  that  cannot  be  tolerated  in  the  Church. 

1.  That  Christ  did  not  assume  his  body  and  blood  of  the  3 
Virgin  Mary,  but  brought  them  with  him  from  heaven.2 

2.  That  Christ  is  not  true  God,  but  only  [is  superior  to  other  4 
saints,  because  he]  has  more  gifts  of  the  Holy  Ghost  than  any 
other  holy  man.3 

3.  That  our  righteousness  before  God  consists  not  only  in  5 
the  sole  merit  of  Christ,  but  in  renewal,  and  thus  in  our  own 
godliness  [uprightness]  in  which  we  walk.4  This  is  based  in 
great  part  upon  one's  own  special,  self-chosen  [and  humanly- 
devised]  spirituality  [holiness],  and  in  fact  is  nothing  else  than 
a  new  sort  of  monkery. 

4.  That5  children  who  are  not  baptized  are  not  sinners  be-  6 
fore  God,  but  righteous  and  innocent,  who,  in  their  innocency, 

Parallel  Passages. — Sol.  Dec.  xii.  Cf.  Augsburg  Confession,  i. :  5,  6 
v.  4 ;  ix.  :  3  ;  xii. :  7  sqq. ;  xiv. ;  xvi. :  3;  xvii. :  2,  3 ;  Apology,  ix.,  xvi. ;  Sinai 
cald  Articles,  Part  III.,  Art.  viii. :  3  sqq. ;  Large  Catechism,  492,  \  47  sqq. 
Formula  of  Concord,  Ep.  ii.  :  13. 

1  Among  those  of  the  sixteenth  century  were  the  Miinzerites,  Miinster- 
ites,  Hoffmanites,  Mennonites. 

1  In  order  to  avoid  the  taint  of  Adam.     Melchior  Hoffman  and  Simon 
Menno  taught  thus. 

•  This  error  is  referred  to  Ludwig  Hetzer,  David  George  or  Joris,  and 
Trechsel. 

4  Mttnzer,  Hoffman  and  others  insisted  upon  good  works  for  justifies 
tion.  *  Errors  4-6  held  by  Anabaptists  generally. 

67 


510  THE   FORMULA    OF   CONCORD. 

because  they  have  not  yet  attained  their  reason  [the  use  of  rea- 
son], will  be  saved  without  baptism  (which,  according  to  their 
assertion,  they  do  not  need).  Therefore  they  reject  the  entire 
doctrine  concerning  original  sin,  and  what  belongs  to  it. 
rrq  5.  That  children  should  not  be  baptized  until  they  have 
0  attained  their  reason  [the  use  of  reason],  and  can  them- 
selves confess  their  faith. 

6.  That  the  children  of  Christians,  because  they  have  been  8 
born  of  Christian  and  believing  parents,  are  holy  and  the  chil- 
Iren  of  God,  even  without  and  before  baptism.  For  this  rea- 
son also  they  neither  attach  much  importance  to  the  baptism 
of  children,  nor  encourage  it,  contrary  to  the  express  words  of 
God's  promise,  which  pertains  only  to  those  who  keep  God's 
covenant  and  do  not  despise  it  (Gen.  17  :  7  sqq.). 

7.  That1    that   is  no  true  Christian   congregation  [church]- *» 
wherein  sinners  are  still  found. 

8.  That  no  sermon  should  be  heard  or  attended  in  those  ic 
churches  in  which  the  Papal  masses  have  previously  been  ob- 
served and  said. 

9.  That  no  one  [godly  man]  should  have  anything  to  don 
with  those  ministers  of  the  Church  who  preach  the  Gospel  ac- 
cording to  the  Augsburg  Confession,  and  censure  the  sermons 
and  errors  of  the  Anabaptists ;  also,  that  no  one  should  serve  or 
in  any  way  labor  for  them,  but  should  flee  from  and  shun  them 
as  perverters  of  God's  Word. 

Articles  that  cannot  be  tolerated  in  the  Government 

1.  That,2  under  the  New  Testament,  the  magistracy  is  not  an  12 
estate  pleasing  to  God. 

2.  That  a  Christian  cannot,  with  a  good,  inviolate  conscience,  13 
hold  or  exercise  the  office  of  magistrate. 

3.  That  a  Christian  cannot,  without  injury  to  conscience,  use  14 
the  office  of  the  magistracy  against  the  wicked  in  matters  as 
they  occur  [matters  so  requiring],  nor  may  subjects  invoke  for 
their  protection  and  screening  the  power  which  the  magistrates 
possessland  have  received  from  God. 

4.  That  a  Christian  cannot,  with  a  good  conscience,  take  an  1 5 
oath,  neither  can  he  by  an  oath  do  homage  [promise  fidelity]  to 
his  prince  or  sovereign. 

5.  That,  under  the  New  Testament,  magistrates  cannot,  with- 16 
out  injury  to  conscience,  inflict  capital  punishment  upon  trans- 
gressors. 

1  In  errors  7-9  the  Anabaptists  have  followed  the  Donatists. 
■  Errors  1-4.    See  Confession  of  Mennonites,  37,  38 ;  Gieseler's  Church 
History,  iv. :  374. 


Part  I.    OTHER  HERESIES  AND  SECTS.  531 

Articles  that  cannot  be  tolerated  in  Domestic  Life. 

1.  That  a  Christian  cannot  [with  an   inviolate  conscience]  17 
nold  or  possess  property,  but  is  in  duty  bound  to  devote  it  to 
the  church. 

2.  That  a  Christian   cannot,  with   a  good  conscience,  be  a  18 
landlord,  merchant,  or  cutler  [maker  of  arms].1 

3.  That  on  account  of  diverse  faith  married  persons  may  be  19 
divorced  and  abandon  one  another,  and  be  married  to  another 
person  of  the  same  faith.2 

Erroneous  Articles  of  the  Schwenckfeldians. 

1.  That  all  who  regard  Christ  according  to  the  flesh  as  a  2c 
creature  have  no  true  knowledge  of  Christ  as  reigning  King 
of  heaven. 

2.  That,  by  his  exaltation,  the  flesh  of  Christ  has  so  assumed  21 
all  divine  properties  that  Christ  as  man  is  in  might,  power, 
majesty  and  glory  equal  to  the  Father  and  to  the  Word,  every- 
where as  to  degree  and  condition  of  essence,  so  that  now  there 

is  only  one  essence,  property,  will  and  glory  of  both  natures  in 
Christ,  and  that  the  flesh  of  Christ  belongs  to  the  essence  of  the 
Holy  Trinity. 

3.  That  the  Church  service  [ministry  of  the  Word],  the  22 
Word  preached  and  heard,  is  not  a  means  whereby  God  the 
Holy  Ghost  teaches  men,  and  works  in  them  saving  knowledge 
of  Christ,  conversion,  repentance,  faith  and  new  obedience. 

4.  That  the  water  of  baptism  is  not  a  means  whereby  God  23 
the  Lord  seals  adoption  and  works  regeneration. 

5.  That  bread  and  wine  in  the  Holy  Supper  are  not  means  24 
through  and  by  which  Christ  distributes  his  body  and  blood. 

6.  That   a  Christian    who   is   truly   regenerated    by  God's  25 
Spirit  can,  in  this  life,  observe  and  fulfil  the  Law  of  God 
perfectly. 

7.  That  there   is  no  true  Christian   congregation  [church]  26 
where  no  public  excommunication  [and  some  formal  mode  of 
excommunication]  or  no  regular  process  of  the  ban  [as  it  is 
commonly  called]  is  observed. 

p.fi,         8.  That  the  minister  of  the  church  who  is  not  on  his  27 

part  truly  renewed,  regenerate,  righteous  and  godly  cannot 
teach  other  men  with  profit  or  distribute  true  sacraments. 

Error  of  the  New  Arians. 
That  Christ  is  not  true,  essential,  natural  God,  of  one  eternal,  28 

1  For  they  thought  that  these  occupations  conflicted  with  mutual  love. 
Of.  U  16,  17. 

1  Confession  of  Mennonites,  39.     The  Mllnsterites  defended  polygamy. 


632  THE  FORMULA  OF  COS  CORD. 

divine  essence  with  God  the  Father  and  the  Holy  Ghost,  but  is 
only  adorned  with  divine  majesty  beneath  and  beside  God  the 
Father  [is  so  adorned  with  divine  majesty,  with  the  Father,  that 
he  is  inferior  to  the  Father]. 

Error  of  the  Anti-Trinitarians. 

This  is  an  entirely  new  sect,  not  heard  of  before  in  Christen-  29 
dom,  composed  of  those  who  believe,  teach  and  confess  that 
there  is  not  only  one,  eternal,  divine  essence  of  the  Father,  Son 
and  Holy  Ghost,  but  as  God  the  Father,  Son  and  Holy  Ghost 
are  three  distinct  persons,  so  each  person  has  its  essence  distinct 
and  separate  from  the  other  persons  of  the  Godhead  ;  and  never- 
theless [some  of  them  think]  that  all  three,  just  as  in  another 
respect  three  men  distinct  and  separate  from  one  another  are  of 
equal  power,  wisdom,  majesty  and  glory,  or  [others  think  that 
these  three  persons  and  essences]  are  unequal  with  one  another 
in  essence  and  properties,  so  that  the  Father  alone  is  properly 
and  truly  God. 

These  and  like  errors,  one  and  all,  with  whatever  other  errors  3 
depend  upon  and  follow  from  them,  we  reject  and  condemn  as 
wrong,  false,  heretical,  contrary  to  the  Word  of  God,  the  three 
Creeds,  the  Augsburg  Confession  and  Apology,  the  Smalcald 
Articles  and  Luther's  Catechisms,  against  which  all  godly 
Christians,  of  both  high  and  low  station,  should  be  on  their 
guard  as  they  love  the  welfare  and  salvation  of   their  souls. 

That  this  is  the  doctrine,  faith  and  confession  of  us  all,  for  31 
which  we  will  answer,  at  the  last  day,  before  the  just  Judge, 
our  Lord  Jesus  Christ,  and  that  against  this  we  will  neither 
secretly  nor  publicly  speak  or  write,  but  that  we  intend,  by  the 
grace  of  God,  to  persevere  therein,  we  have,  after  mature  delib- 
eration, testified,  in  the  true  fear  of  God  and  invocation  of  his 
name,  by  signing  with  our  own  hands  this  Epitome. 

Bergen  May  29th,  1577. 


563  PART    SECOND. 


SOLID,  PL.iIN  AND  CLEAR   REPETITION   ANL 

DECLARATION 

Of  Certain  Articles  of  the  Augsburg  Confession,  con- 
cerning WHICH,  FOR  SOME  TIME,  THERE  HAS  BEEN  CON- 
troversy among  some  theologians  who  subscribe 
thereto,  Stated  and  Settled  according  to  the  An- 
alogy of  God's  Word  and  the  Summary  Contents  op 
our  Christian  Doctrine. 

565  PREFACE. 

By  the  inestimable  goodness  and  mercy  of  the  Almighty,  the  i 
doctrine  concerning  the  chief  articles  of  our  Christian  religion, 
which  under  the  Papacy  was  horribly  obscured  by  human  opin- 
ions and  traditions,  has  been  again  explained  and  corrected,  in 
accordance  with  God's  Word,  by  Dr.  Martin  Luther  of  holy 
and  blessed  memory,  and  the  Papistic  errors,  abuses  and  idol- 
atry have  been  rebuked.  This  pure  reformation,  however,  has  2 
been  regarded  by  its  opponents  as  introducing  new  doctrine ;  it 
has  been  violently  and  falsely  charged  with  being  directly  con- 
trary to  God's  Word  and  Christian  ordinances,  and  has  to  bear 
the  burden  of  numberless  other  calumnies  and  accusations.  On  3 
this  account  the  electors,  princes  and  estates  that  have  embraced 
the  pure  doctrine  of  the  Holy  Gospel,  and  have  reformed  their 
churches  in  a  Christian  manner  according  to  God's  Word,  at  the 
great  Diet  of  Augsburg  in  the  year  1530  had  a  Christian  Con- 
fession prepared  from  God's  Word,  which  they  delivered  to  the 
Emperor  Charles  V.  In  this  they  clearly  and  plainly  made  a 
Christian  Confession  as  to  what  was  held  and  taught  in  the 
Christian  evangelical  churches  concerning  the  chief  articles, 
and  those  especially  in  controversy  between  them  and  the  Pa- 
pists. This  Confession  was  received  by  their  opponents  with 
disfavor,  but,  thank  God,  remains  to  this  day  without  refuta- 
tion or  invalidation.  From  our  inmost  hearts  we  herewith  once  4 
again  confess  this  Christian  Augsburg  Confession,  which  is  so 
thoroughly  grounded  in  God's  Word.  We  abide  by  the  sim- 
ple, clear  and  plain  meaning  of  the  same  that  its  words  convey, 
and  regard  it  in  all  respects  as  a  Christian  symbol,  which  at  the 

633 


534  THE  FORMULA  OF  CONCORD. 

present  time  true  Christians  should  receive  next  to  God's  Word  ; 
rnn  just  as  in  former  times,  when  great  controversies  arose  in 
the  Church  of  God,  symbols  and  confessions  were  composed, 
which  pure  teachers  and  hearers  confessed  with  heart  and  mouth. 
We  intend  also,  by  the  grace  of  the  Almighty,  to  faithfully  abide  5 
until  our  end  by  this  Christian  Confession,  as  it  was  delivered 
in  the  year  1530  to  the  Emperor  Charles  V. ;  and  it  is  our 
purpose,  neither  in  this  nor  in  any  other  writing,  to  recede  in 
the  least  from  that  Confession  or  to  compose  another  or  new 
confession. 

Although  the  Christian  doctrine  of  this  Confession  has,  in  t 
great  part,  remained  unchallenged,  save  among  the  Papists,  yet 
it  cannot  be  denied  that  some  theologians  have  departed  from 
some  of  its  principal  and  most  important  articles,  and  that  they 
either  have  not  learned  the  true  meaning  of  these  articles,  or 
h*we  not  continued  steadfastly  therein,  but  that  some  have  even 
undertaken  to  attach  to  it  an  extraneous  meaning,  while  at  the 
same  time  professing  to  adhere  to  the  Augsburg  Confession,  and 
availing  themselves  of  this  boast  as  a  pretext.  From  this,  7 
grievous  and  injurious  dissensions  have  arisen  in  the  pure  evan- 
gelical churches;  just  as  during  the  lives  of  the  holy  apostles, 
among  those  who  wished  to  be  called  Christians  and  boasted 
of  Christ's  doctrine,  horrible  error  arose.  For  some  sought  to 
be  justified  and  saved  by  the  Law  (Acts  15  :  1-29) ;  others  de- 
nied the  resurrection  of  the  dead  (1  Cor.  15:12);  and  still 
others  did  not  believe  that  Christ  was  true  and  eternal  God. 
There  the  holy  apostles  in  their  sermons  and  writings  earnestly 
opposed,  although  such  pernicious  errors  and  severe  controversy 
could  not  occur  without  offence,  both  to  believers  and  to  those 
weak  in  the  faith  ;  just  as  at  present  our  opponents,  the  Papists, 
rejoice  at  the  dissensions  among  us,  in  the  unchristian  and  vain 
hope  that  these  discords  will  finally  cause  the  suppression  of 
the  pure  doctrine.  Because  of  them,  those  that  are  weak  in  8 
faith  are  also  greatly  offended,  and  some  doubt  whether,  amid 
such  dissensions,  the  pure  doctrine  be  with  us,  while  others  know 
not  with  whom  to  side  with  respect  to  the  articles  in  contro- 
versy. For  these  controversies  are  not  mere  misunderstandings  9 
or  disputes  concerning  words,  as  are  apt  to  occur  where  one  side 
has  not  sufficiently  understood  the  meaning  of  the  other,  and 
P-fi7  thus  the  dispute  is  confined  to  a  few  words,  whereon 
nothing  of  much  moment  depends.  But  here  the  sub- 
jects of  controversy  are  great  and  important,  and  of  such  a 
nature  that  the  opinion  of  the  party  in  error  cannot  be  tolerated 
in  the  Church  of  God,  much  less  be  excused  or  defended. 

Necessity,  therefore,  requires  us  to  explain  these  controverted  ic 
articles  according  to  God's  Word  and  approved  writings;   so 
that  every  one  who  has  Christian  understanding  can  notice  what 


Part  II.    COMPREHENSIVE  SUMMARY.  635 

opinion  concerning  the  matters  in  controversy  accords  with 
God's  Word,  and  what  disagrees  therewith.  Thus  the  errors 
and  corruptions  that  have  arisen  may  be  shunned  and  avoided 
by  sincere  Christians  who  prize  the  truth  aright. 


668  Of  the  Comprehensive  Summary,  Foundation,  Rulk 
and  Standard  whereby,  according  to  God's  Word,  all 
Dogmas  should  be  Judged,  and  the  Controversies  that 
have  occurred  should,  in  a  christian  manner,  be  ex- 
plained and  decided. 

Because,  for  thorough,  permanent  unity  in  the  Church,  it  is  1 
before  all  things  necessary  that  we  have  a  comprehensive,  unan- 
imously approved  summary  and  form,  wherein  are  brought  to- 
gether from  God's  Word  the  common  doctrines,  reduced  to  a 
brief  compass,  which  the  churches  that  are  of  the  true  Chris- 
tian religion  acknowledge  as  confessional  (just  as  the  ancient 
Church  always  had  for  this  use  its  fixed  symbols);  and  this 2 
authority  should  not  be  attached  to  private  writings,  but  to  such 
books  as  have  been  composed,  approved  and  received  in  the 
name  of  the  churches  which  confessionally  bind  themselves  to 
one  doctrine  and  religion ;  we  have  declared  to  one  another, 
with  heart  and  mouth,  that  we  will  neither  make  nor  receive 
any  separate  or  new1  confession  of  our  faith,  but  acknowledge 
as  confessional  the  public  common  writings  which  always  and 
everywhere  were  received  in  all  the  churches  of  the  Augsburg 
Confession,  as  such  symbols  or  public  confessions,  before  the 
dissensions  arose  among  those  who  accept  the  Augsburg  Con- 
fession, and  as  long  as,  in  all  articles,  there  was,  on  all  sides,  a 
unanimous  adherence  to,  and  maintenance  and  use  of,  the  pure 
doctrine  of  God's  Word,  as  the  late  Dr.  Luther  explained  it. 
rgQ        1.  First,  we  receive  and  embrace  the  Prophetic  and  3 

Apostolic  Scriptures  of  the  Old  and  New  Testaments  as 
the  pure,  clear  fountains  of  Israel,  which  are  the  only  true 
standard  whereby  to  judge  all  teachers  and  doctrines. 

2.  And  because,  of  old,  the  true  Christian  doctrine,  in  a  4 
pure,  sound  sense,  was  collected  from  God's  Word  into  brief 
articles  or  sections  against  the  corruption  of  heretics,  we  ac- 
cept as  confessional  the  three  (Ecumenical  Creeds,  namely, 
the  Apostles',  the  Nicene  and  the  Athanasian,  as  glorious  con- 
fessions of  the  faith,  brief,  devout  and  founded  upon  God's 
Word,  wherein  all  the  heresies  which  at  that  time  had  arisen 
in  the  Christian  Church  are  clearly  and  unanswerably  refuted. 

3.  Thirdly,  Because,  in  these  last  times,  God,  out  of  especial  5 

1  Cf  I  20. 


536  THE  FORMULA   OF  CONCORD. 

grace,  from  the  darkness  of  the  Papacy  has  brought  his  truth 
again  to  light,  through  the  faithful  service  of  the  precious  man 
of  God,  Dr.  Luther,  and  against  the  corruptions  of  the  Papacy 
and  also  of  other  sects  has  collected  the  same  doctrine,  from  and 
according  to  God's  Word,  into  the  articles  and  sections  of  the 
Augsburg  Confession  ;  we  confessionally  accept  also  the  first 
unaltered  Augsburg  Confession  (not  because  it  was  composed 
by  our  theologians,  but  because  it  has  been  derived  from  God's 
Word,  and  is  founded  firmly  and  well  therein,  precisely  in  the 
form  in  which  it  was  committed  to  writing  in  the  year  1530, 
and  presented  to  the  Emperor  Charles  V.  by  some  electors, 
princes  and  deputies  of  the  Roman  Empire  as  a  common  con- 
fession of  the  reformed  churches  at  Augsburg)  as  the  symbol 
of  our  time,  whereby  our  Reformed  churches  are  distinguished 
from  the  Papists  and  other  repudiated  and  condemned  sects 
and  heresies,  after  the  custom  and  usage  of  the  early  Church, 
whereby  succeeding  councils,  Christian  bishops  and  teachers 
appealed  to  the  Nicene  Creed,  and  confessed  it  [publicly  de- 
clared that  they  embraced  it]. 

4.  Fourthly,  in  order  that  the  proper  and  true  sense  of  the  6 
often-quoted  Augsburg  Confession  might  be  more  fully  set 
forth  and  guarded  against  the  Papists,  and  that  under  the 
name  of  the  Augsburg  Confession  condemned  errors  might 
not  steal  into  the  Church  of  God  after  the  Confession  was  de- 
r7n    livered,  a  fuller  Apology  was  composed,  and  published  in 

the  year  1531.  We  unanimously  accept  this  also  as  con- 
fessional, because  in  it  the  said  Augsburg  Confession  is  not  only 
sufficiently  elucidated  and  guarded,  but  also  confirmed  by  clear, 
irrefutable  testimonies  of  Holy  Scripture. 

5.  Fifthly,  the  Articles  composed,  approved  and  received  at  7 
Smalcald  in  the  large  assembly  of  theologians  in  the  year  1537 
we  confessionally  accept,  in  the  form  in  which  they  were  first 
framed  and  printed  in  order  to  be  delivered  in  the  council  at 
Mantua,  or  wherever  it  would  be  held,  in  the  name  of  the 
electors,  princes  and  deputies,  as  an  explanation  of  the  above- 
mentioned  Augsburg  Confession,  wherein  by  God's  grace  they 
determined  to  abide.  In  them  the  doctrine  of  the  Augsburg 
Confession  is  repeated,  and  some  articles  are  stated  at  greater 
length  from  God's  Word,  and  besides  the  cause  and  foundation 
why  we  have  abandoned  the  papistical  errors  and  idolatries, 
and  can  have  no  fellowship  with  them,  and  also  why  we  havt; 
not  determined  or  even  thought  of  coming  to  any  agreement 
with  the  Pope  concerning  them,  are  sufficiently  indicated. 

6.  Lastly,  because  these  highly  important  matters  belong  also  8 
to  the  common  people  and  laity,  who,  for  their  salvation,  must 
distinguish  between  pure  and   false  doctrine,  we  accept  as  con- 
fessional also  t-be  Large  and  the  Small  Catechisms  of  Dr.  Lu- 


Part  II.    COMPREHENSIVE  SUMMARY.  537 

ther,1  as  they  were  written  by  him  and  incorporated  in  his 
works,  because  they  have  been  unanimously  approved  and  re- 
ceived by  all  churches  adhering  to  the  Augsburg  Confession, 
and  publicly  used  in  churches,  schools  and  [privately  in]  fam- 
ilies, and  because  also  in  them  the  Christian  doctrine  from 
God's  Word  is  comprised  in  the  most  correct  and  simple  way, 
and,  in  like  manner,  is  sufficiently  explained  for  simple  laymen. 

These  public  common  writings  have  been  always  regarded  in  9 
the  pure  churches  and  schools  as  the  sum  and  type  of  the  doc- 
trine which  the  late  Dr.  Luther  has  admirably  deduced  against 
the  Papacy  and  other  sects  from  God's  Word,  and  firmly  estab- 
lished; to  whose  full  explanations  in  his  doctrinal  and  polem- 
ical writings  we  appeal  in  the  manner  and  to  the  extent  indi- 
cated by  Dr.  Luther  himself  in  the  necessary  and  Christian 
admonition  concerning  his  writings,  made  in  the  Latin  preface 
e.71  to  his  published  works,  wherein  he  has  expressly  drawn 
this  distinction,  viz.  that  God's  Word  alone  is  and  should 
remain  the  only  standard  and  rule,  to  which  the  writings  of 
no  man  should  be  regarded  equal,  but  to  it  everything  should 
be  subordinated. 

But  hereby  other  good,  useful,  pure  books,  expositions  of  ic 
the  Holy  Scriptures,  refutations  of  errors,  explanations  of  doc- 
trinal articles  (which,  as  far  as  consistent  with  the  above-men- 
tioned type  of  doctrine,  are  regarded  as  useful  expositions  and 
explanations,  and  can  be  used  with  advantage)  are  not  rejected. 
But  by  what  has  thus  far  been  said  concerning  the  summary 
of  our  Christian  doctrine  we  have  only  meant  that  we  have 
a  unanimously  received,  definite,  common  form  of  doctrine, 
which  our  Evangelical  churches  together  and  in  common  con- 
fess ;  from  and  according  to  which,  because  it  has  been  derived 
from  God's  Word,  all  other  writings  should  be  judged  and  ad- 
justed as  to  how  far  they  are  to  be  approved  and  accepted. 

For  that  we  have  embodied  the  above-mentioned  writings,  n 
viz.  the  Augsburg  Confession,  Apology,  Smalcald  Articles, 
Luther's  Large  and  Small  Catechisms,  as  the  sum  of  our 
Christian  doctrine,  has  occurred  for  the  reason  that  these  have 
been  always  and  everywhere  regarded  as  containing  the  com- 
mon, unanimously  received  understanding  of  our  churches, 
since  the  chief  and  most  enlightened  theologians  of  that  time 
subscribed  them,  and  all  evangelical  churches  and  schools  have 
cordially  received  them.  As  they  also,  as  before  mentioned,  :a 
were  all  written  and  sent  forth  before  the  divisions  among  the 
theologians  of  the  Augsburg  Confession  arose,  and  then  because 
they  were  held  as  impartial,  and  neither  can  nor  should  be  re- 
jected by  any  part  of  those  who  have  entered  into  controversy, 

1  Cf.  Epitome,  Introduction,  |  5. 
AS 


538  THE  FORMULA  OF  CONCORD. 

ami  no  one  who  is  true  to  the  Augsburg  Confession  will  com 
plain  of  these  writings,  but  will  cheerfully  accept  and  tolerate 
them  as  witnesses  [of  the  truth] ;  no  one,  therefore,  can  blame 
us  that  we  derive  from  them  an  explanation  and  decision  of 
the  articles  in  controversy,  and  that,  as  we  lay  God's  Word, 
the  eternal  truth,  as  the  foundation,  so  also  we  introduce  and 
quote  these  writings  as  a  witness  of  the  truth,  and  a  presenta- 
tion of  the  unanimously  received  correct  understanding  of  our 
predecessors  who  have  steadfastly  held  to  the  pure  doctrine. 


572  Of  the  Articles  in  Controversy  with  respect  to 
the  Antithesis,  or  opposite  doctrine. 

For  the  maintenance  of  pure  doctrine,  and  for  thorough,  14 
permanent,  godly  unity  in  the  Church,  it  is  necessary  not 
only  that  pure,  wholesome  doctrine  be  rightly  presented,  but 
also  that  the  opponents  who  teach  otherwise  be  reproved  (1 
Tim.  3  [2  Tim.  3  :  16] ;  Tit.  1  :  9).  For  faithful  shepherds,  as 
Luther  says,  should  do  both,  viz.  feed  or  nourish  the  lambs  and 
defend  from  the  wolves,  so  that  they  may  flee  from  strange 
voices  (John  10 :  12)  and  may  separate  the  precious  from  the 
vile  (Jer.  15  :  19). 

Therefore  concerning  this,  we  have  thoroughly  and  clearly  15 
declared  to  one  another  as  follows :  that  a  distinction  in  every 
way  should  and  must  be  observed  between,  on  the  one  hand, 
unnecessary  and  useless  wrangling,  whereby,  since  it  scatters 
more  than  it  builds  up,  the  Church  ought  not  to  be  disturbed, 
and,  on  the  other  hand,  necessary  controversy,  as  when  such  a 
controversy  occurs  as  involves  the  articles  of  faith  or  the 
chief  heads  of  the  Christian  doctrine,  where  for  the  defence 
of  the  truth  the  false  opposite  doctrine  must  be  reproved. 

Although  the  aforesaid  writings  afford  the  Christian  reader.  16 
who  has  pleasure  and  love  for  the  divine  truth,  a  clear  and  cor- 
rect answer  concerning  each  and  every  controverted  article  of 
our  Christian  religion,  as  to  what,  according  to  God's  Word  of 
the  Prophetic  and  Apostolic  Scriptures,  he  should  regard  and 
receive  as  right  and  true,  and  what  he  should  reject,  shun  and 
avoid  as  false  and  wrong;  yet,  in  order  that  the  truth  may  be 
preserved  the  more  distinctly  and  clearly,  and  be  separated 
from  all  errors,  and  be  not  hidden  and  concealed  under  rather 
general  words,  we  have  clearly  and  expressly  made  a  declara- 
tion to  one  another  concerning  the  chief  and  highly  important 
articles,  taken  one  by  one,  which  at  the  present  time  have  come 
into  controversy;  so  that  there  might  be  a  public,  definite  tes- 
timony, not  only  for  those  now  living,  but  also  for  our  pos- 
terity, as  to  what  is  and  should  remain  the  unanimously  received 


Part  II.    ORIGINAL  SIN.  53b 

understanding  and  judgment  of  our  churches  in  ieferenc«  to  the 
articles  in  controversy,  namely  : 

1.  First,  that  we  reject  and  condemn  all  heresies  and  errors  17 
which,  in  the  primitive,  ancient,  orthodox  Church,  were  rejected 
and  condemned,  upon  the  true,  firm  ground  of  the  holy  divine 
Scriptures. 
r~o       2.  Secondly,  we  reject  and  condemn  all  sects  and  here-  18 

sies  which  are  rejected  in  the  writings,  just  mentioned,  of 
the  comprehensive  summary  of  the  Confession  of  our  churches. 

3.  Thirdly,  because  within  thirty  years,  on  account  of  the  19 
Interim1  and  otherwise,  some  divisions  arose  among  some  theo- 
logians of  the  Augsburg  Confession,  we  have  wished  plainly, 
distinctly  and  clearly  to  state  and  declare  our  faith  and  confession 
concerning  each  and  every  one  of  these  taken  in  thesis  and  an- 
tithesis, i.  e.  the  true  doctrine  and  its  opposite,  for  the  purpose  in 
all  articles  of  rendering  the  foundation  of  divine  truth  manifest, 
and  censuring  all  unlawful,  doubtful,  suspicious  and  condemned 
doctrines  (wherever  and  in  whatever  books  they  may  be  found,  and 
whoever  may  have  written  them  or  even  now  may  be  disposed 
to  defend  them) ;  so  that  every  one  may  be  faithfully  warned 
to  avoid  the  errors,  diffused  on  all  sides,  in  the  writings  of 
some  theologians,  and  no  one  be  misled  herein  by  the  reputa- 
tion of  any  man.  If  the  Christian  reader  will  carefully  exam- 20 
ine  this  declaration  in  every  emergency,  and  compare  it  with  the 
writings  enumerated  above,  he  will  find  that  what  was  in  the 
beginning  confessed  concerning  every  article  in  the  comprehen- 
sive summary  of  our  religion  and  faith,  and  what  was  after- 
ward restated  at  various  times,  and  is  repeated  by  us  in  this 
document,  is  in  no  way  contradictory,  but  the  simple,  immu- 
table, permanent  truth,  and  that  we,  therefore,  do  not  change 
from  one  doctrine  to  another,  as  our  adversaries  falsely  assert, 
but  earnestly  desire  to  retain  the  once-delivered  Augsburg  Con- 
fession, and  its  unanimously  received  Christian  sense,  and 
through  God's  grace  to  abide  thereby  firmly  and  constantly, 
in  opposition  to  all  corruptions  which  have  entered. 

CHAPTER  I. 
Of  Original  Sin. 

First,  a  controversy  concerning  Original  Sin  has  occurred  r 
t--    among  some  theologians  of  the  Augsburg  Confession  with 
respect  to  what  it  properly  is.     For  one  side2  contended 

Parallel  Passages. — Augsburg  Confession,   Art.  ii. ;   Apology,  Art.  IL; 
Smalcald  Articles,  Part.  III.,  Art.  i.;  Epitome,  I. 

1  The  Augsburg  Interim  of  1548. 

*  Matthias  Flacius  Illvricus  and  his  adherents. 


540  THE  FOKMULA  OF  CONCORD. 

that,  because,  through  the  fall  of  Adam,  mau's  nature  and 
essence  are  entirely  corrupt  now  since  the  fall,  the  nature, 
substance  and  essence  of  the  corrupt  man,  or  indeed  the  prin- 
cipal, highest  part  of  his  being,  namely,  the  rational  soul  in 
its  highest  state  and  principal  powers,  is  Original  Sin  itself. 
This  is  called  "natural"  or  "personal  sin,"  for  the  reason  that 
it  is  not  a  thought,  word  or  work,  but  the  nature  itself,  whence, 
as  from  a  root,  all  other  sins  proceed,  and  on  this  account  there 
is  now  since  the  fall,  because  the  nature  is  corrupt  through  sin, 
no  distinction  whatever  between  the  nature  and  essence  of  man 
and  Original  Sin. 

But  the  other  side  taught,  in  opposition,  that  Original  Sin  is  a 
noi  properly  the  nature,  substance  or  essence  of  man,  i.  e.  man's 
body  or  soul,  which  even  now  since  the  fall  are  and  remain  the 
creatures  and  works  of  God  in  us,  but  it  is  something  in  the 
nature,  body  and  soul  of  man,  and  in  all  his  powers,  namely, 
a  horrible,  deep,  inexpressible  corruption  of  the  same,  so  that 
man  is  destitute  of  the  righteousness  wherein  he  was  originally 
created,  and  in  spiritual  things  is  dead  to  good  and  perverted 
to  all  evil ;  and  that,  because  of  this  corruption  and  inborn  sin, 
which  inheres  in  the  nature,  all  actual  sins  flow  forth  from  the 
heart ;  and  that  a  distinction  must,  therefore,  be  observed  be- 
tween, on  the  one  hand,  the  nature  and  essence  of  the  corrupt 
man,  or  his  body  and  soul,  which  as  the  creatures  of  God  per- 
tain to  us  even  since  the  fall,  and  Original  Sin,  on  the  othe*\ 
which  is  a  work  of  the  devil,  whereby  the  nature  has  becomo 
corrupt. 

Now  this  controversy  concerning  Original  Sin  is  not  unneces-  ^ 
sary  wrangling,  but  if  this  doctrine  be  rightly  presented  from 
and  according  to  God's  Word,  and  be  separated  from  all  Pela- 
gian and  Manichsean  errors,  then  (as  the  Apology1)  says,  the 
benefits  of  Christ  and  his  precious  merit,  and  the  gracious 
efficacy  of  the  Holy  Ghost,  will  be  the  better  known  and  the 
more  extolled ;  the  honor  which  belongs  to  him  will  also  be 
iscribed  to  God,  if  his  work  and  creation  in  men  be  rightly 
K~r  distinguished  from  the  work  of  the  devil,  whereby  the  na- 
ture has  been  corrupted.  In  order,  therefore,  to  explain  $ 
this  controversy  in  the  Christian  way  and  according  to  God's 
Word,  and  to  maintain  the  correct,  pure  doctrine,  we  will  col- 
lect from  the  above-mentioned  writings  the  thesis  and  anti- 
thesis, that  is,  the  correct  doctrine  and  its  opposite,  into  brief 
paragraphs : 

1.  And  first  it  is  true  that  Christians  should  not  only  regard  5 
and  recognize  as  sins  the  actual  transgression  of  God's  com- 
mands ;  but  also  that  the  horrible,  dreadful  hereditary  malady 

*  ii. :  33.  50. 


Part  II.    OKIUINAL  SIN.  541 

whereby  the  entire  nature  is  corrupted,  should  above  all  things 
be  regarded  and  recognized  as  sin,  yea,  as  the  chief  sin,  which 
is  a  root  and  fountain-head  of  all  actual  sins.  This  is  called  by  6 
Luther  a  "  natural "  or  "  personal  sin,"  in  order  to  declare  that 
even  though  man  would  think,  speak  or  do  nothing  evil  (which, 
nevertheless,  since  the  fall  of  our  first  parents,  is  impossible  in 
this  life),  yet  that  his  nature  and  person  are  sinful,  i.  e.  by 
Original  Sin,  as  a  spiritual  leprosy,  he  is  thoroughly  and  utterly 
infected  and  corrupted  before  God;  and  on  account  of  this  cor- 
ruption, and  because  of  the  fall  of  the  first  man,  the  nature  or 
pers<  n  is  accused  or  condemned  by  God's  Law,  so  that  we  are 
by  nature  the  children  of  wrath,  death  and  damnation,  inless 
delivered  therefrom  by  the  merit  of  Christ. 

2.  It  is  also  clear  and  true,  as  the  Nineteenth  Article  of  the  7 
Augsburg  Confession  teaches,  that  God  is  not  a  creator,  author 

r  cause  of  sin,  but  from  the  instigation  of  the  devil,  through 
one  man,  sin  (which  is  a  work  of  the  devil)  has  entered  the 
world  (Rom.  5  :  12 ;  1  John  3  :  7).  And  even  at  the  present 
day,  in  this  connection  of  sin  and  nature  [in  this  corruption  of 
nature],  God  does  not  create  and  make  sin  in  us,  but  with  the 
nature  which  God  at  the  present  day  still  creates  and  makes  m 
men,  Original  Sin  is  propagated  from  sinful  seed,1  through  car- 
nal conception  and  birth  of  father  and  mother. 

3.  Thirdly,  what  [and  how  great]  this  hereditary  evil  is,  no  8 
reason  knows  and  understands,  but,  as  the  Smalcald  Articles2 
say,  it  must  be  learned  and  believed  from  the  revelation  con- 
r~fi   tained  in  Scripture.     And  in  the  Apology  this  is  briefly 

comprehended  in  the  following  paragraphs : 

1.  That  this  hereditary  evil  is  the  cause  of  our  all  being,  by  9 
reason  of  the  disobedience  of  Adam  and  Eve,  in  God's  displeas- 
ure, and   by  nature  children  of  wrath,  as  the  apostle  shows 
(Rom.  5  :  12  sqq.  j  Eph.  2  :  3). 

2.  Secondlv,  that  there  is  an  entire  want  or  lack  of  the  con-  10 
created  original  righteousness,  or  of  God's  image,  according  to 
which  man  was  originally  created  in  truth,  holiness  and  right- 
eousness; and  likewise  an  inability  and  unfitness  for  all  the 
things  of  God,  or,  as  the  Latin  words  read :  Descriptio  peccati 
originalis  detrahit  naturse  11011  renovatse,  et  dona,  et  vim,  seu 
facultatem  et  actus  inchoandi  et  efficiendi  spiritualia.     That  is: 

The  definition  of  original  sin  takes  awav  from  the  unrenewed 

» 

nature  the  gifts,  the  power,  and  all  activity  for  beginning  and 
effecting  anything  in  spiritual  things.3 

3.  That  Original  Sin  (jn  human  nature)  is  not  only  such  an    1 
entire  absence  of  all  good  in  spiritual,  divine  things,  but  that  it 

is  at  the  same  time  also,  instead  of  the  lost  image  of  God  in 

*  Cf.  ft  11.  28,  38  ■  Part  III.,  Art.  i. :  63.         3  Cf.  Apology,  u. :  3 


542  THE  FORMULA  OF  CONCORD. 

man,  a  deep,  wicked,  horrible,  fathomless,  inscrutable  and  un- 
speakable corruption  of  the  entire  nature  and  all  its  powers, 
especially  of  the  highest,  principal  powers  of  the  soul  in  un- 
derstanding, heart  and  will ;  that  now,  since  the  fall,  man  re- 
ceives by  inheritance  an  inborn  wicked  disposition,  an  inward 
impurity  of  heart,  wicked  lusts  and  propensities ;  that  we  all  :a 
have  by  nature  inherited  fiom  Adam  such  a  heart,  feeling  and 
thoughts  as,  according  to  their  highest  powers  and  the  light  of 
reason,  are  naturally  inclined  and  disposed  directly  contrary 
to  God  and  his  chief  commands,  yea,  they  are  at  enmity  with 
God,  especially  as  to  what  concerns  divine  and  spiritual  things. 
For,  in  other  respects,  as  regards  natural,  external  things 
which  are  subject  to  the  reason,  man  still  has,  to  a  certain 
degree,  understanding,  power  and  ability,  although  very  much 
weakened,  all  of  which,  nevertheless,  has  been  so  infected 
and  contaminated  by  Original  Sin  that  before  God  it  is  of 
no  use. 
r~«        4.  The  penalties  of  Original  Sin,  which  God  has  im-  13 

posed  upon  the  children  of  Adam  and  upon  Original 
Sin,  are  death,  eternal  damnation,  and  also  other  bodily  and 
spiritual,  temporal  and  eternal  miseries,  and  the  tyranny  and 
dominion  of  the  devil,  so  that  human  nature  is  subject  to  the 
kingdom  of  the  devil,  and  has  been  surrendered  to  the  power 
of  the  devil,  and  is  held  captive  under  his  sway,  who  stupefies 
[fascinates]  and  leads  astray  many  great,  learned  men  in  the 
world  by  means  of  dreadful  error,  heresy  and  other  blindness, 
and  otherwise  delivers  men  to  all  sorts  of  crime.1 

5.  Fifthly,  this  hereditary  evil  is  so  great  and  horrible  that  14 
it  can  be  covered  and  forgiven  before  God  only  for  Christ's 
sake,  and  in  the  baptized  and  believing.  Human  nature  also, 
which  is  deranged  and  corrupted  thereby,  must  and  can  be 
healed  only  by  the  regeneration  and  renewal  of  the  Holy 
Ghost,  which,  nevertheless,  is  only  begun  in  this  life,  but  will 
at  length  be  fully  completed  in  the  life  to  come.2 

These  points,  which  have  been  quoted  here  only  in  a  sum-  15 
mary  way,  are  set  forth  more  fully  in  the  above-mentioned 
writings  of  the  common  confession  of  our  Christian  doctrine.2 

But  this  doctrine  must  now  be  so  maintained  and  guarded  16 
that  it  may  not  incline  either  to  the  Pelagian  or  the  Manicha3an 
side.     Therefore  the  contrary  doctrine  concerning  this  article, 
which  is  censured  and  rejected  in  our  churches,  should  also  be 
briefly  reported. 

1.  And  first,  in  opposition  to  the  old  and  the  new  Pelagians,  17 
the  following  false  opinions  and  dogmas  are  censured  and  re- 
jected, namely,  that  Original  Sin  is  only  a  reatus  or  debt,  on 

1  Cf.  Apology,  ii. :  49.  *  Cf.  Epitome,  i. :  10 ;  Apology,  ii. :  35 


Part  II.     ORIGINAL   SIN.  543 

account  of  what  has  been  committed  by  another  without  any 
corruption  of  our  nature. 

2.  Also  that  sinful,  evil  lusts  are  not  sins,  but  conditions,  ur  18 
concreated  and  essential  properties  of  the  nature.1 

3.  Or  as  though  the  above-mentioned  defect  and  evil  were  19 
not  before  God  properly  and  truly  sin,  on  account  of  which 
man  without  Christ  [unless  he  be  grafted  into  Christ  and  be 
delivered  through  him]  must  be  a  child  of  wrath  and  damna- 
tion, and  also  be  beneath  the  power  and  in  the  kingdom  of 
(Satan. 

r«o        4.  The  following  Pelagian  errors  and  the  like  are  also  20 

censured  and  rejected,  namely :  that  nature,  ever  since  the 
fall,  is  incorrupt,  and  that  especially  with  respect  to  spiritual 
things  it  is  entirely  good  and  pure,  and  in  naturalibus,  i.  e.,  in 
its  natural  powers,  it  is  perfect. 

5.  Or  that  Original  Sin  is  only  external,  a  slight,  insignifi- 21 
cant  spot  sprinkled  or  stain  dashed  upon  the  nature  of  man, 
or  corruptio  tantum  accidentlum  aut  qualltatum,  i.  e.  a  corrup- 
tion only  of  some  accidental  things,  along  with  and  beneath 
which  the  nature,  nevertheless,  possesses  and  retains  its  integrity 
and  power  even  in  spiritual  things. 

6.  Or  that  Original  Sin  is  not  a  despoliation  or  deficiency,  22 
but  only  an  external  impediment  to  these  spiritual  good  powers, 
as  when  a  magnet  is  smeared  with  garlic-juice,  whereby  its 
natural  power  is  not  removed,  but  only  impeded ;  or  that  this 
stain  can  be  easily  washed  away,  as  a  spot  from  the  face  or 
pigment  from  the  wall.2 

7.  They  likewise  are  rebuked  and  rejected   who  teach  that  23 
the  nature  has  indeed  been  greatly  weakened  and  corrupted 
through  the  fall,  but  that,  nevertheless,  it  has  not  entirely  lost 
all  good  with  respect  to  divine,  spiritual  things,  and  that  what 

is  sung  in  our  churches, 

"Through  Adam's  fall  is  all  corrupt, 
Nature  and  essence  human," 

is  not  true,  but  from  natural  birth  we  still  have  something 
good  (small,  little  and  inconsiderable  though  it  be),  namely : 
capacity,  skill,  aptness  or  ability  in  spiritual  things  to  begin  to 
work  or  co-work  for  something.  For  concerning  external,  24 
temporal,  worldly  things  and  transactions,  which  are  subject 
to  reason,  there  will  be  an  explanation  in  the  succeeding 
article. 

These  and  doctrines  of  like  kind,  contrary  to  the  truth,  are  25 
censured  and  rejected  for  the  reason  that  God's  Word  teaches 

1  Cf.  Apology,  ii. :  5.  a  Cf.  Epitome,  i.  15,  note. 


544  THE  FORMULA   OF  CONCORD. 

that  the  corrupt  nature,  of  and  by  itself,  has  no  power  for  any- 
thing good  in  spiritual  things,  not  even  for  the  least,  as  good 
thoughts,  but  that,  of  and  by  itself,  it  can  do  nothing  but  sin. 
Gen.  6:5;  8:21. 
r7q        Therefore  [But]  this  doctrine  must  also  be  guarded,  on  26 

the  other  side,  from  Manichaean  errors.  Accordingly,  the 
following  erroneous  doctrines  and  the  like  are  rejected,  namely  : 
that  now,  since  the  fall,  human  nature  is  in  the  beginning  cre- 
ated pure  and  good,  and  that  afterwards  Original  Sin  from 
will,  jut  is  infused  and  mingled  by  Satan  (as  something  essen- 
tial) in  the  nature,  as  poison  is  mingled  with  wine  [that  in  the 
beginning  human  nature  was  created  by  God  pure  and  good, 
but  that  now,  since  the  fall,  Original  Sin,  etc.].1 

For  although  in  Adam  and  Eve  the  nature  was  originally  27 
created  pure,  good  and  holy,  nevertheless  sin  has  not  entered 
nature  through  the  fall  in  the  way  fanatically  taught  by  the 
Manichseans,  as  though  Satan  had  created  or  made  something 
essentially  evil,  and  mingled  it  with  their  nature.  But  since, 
from  the  seduction  of  Satan,  through  the  fall,  according  to 
God's  judgment  and  sentence,  man,  as  a  punishment,  has  lost 
his  concreated  original  righteousness,  human  nature,  as  has  been 
said  above,2  is  perverted  and  corrupt  by  this  deprivation  or  de- 
ficiency, want  and  injury,  which  has  been  caused  by  Satan ;  so 
that  at  present  the  nature  of  all  men,  who  in  a  natural  way  are 
conceived  and  born,  is  transmitted  by  inheritance  with  the  same 
want  and  corruption.  For  since  the  fall  human  nature  is  not  28 
at  first  created  pure  and  good,  and  only  afterward  corrupted 
by  Original  Sin,  but  in  the  first  moment  of  our  conception  the 
seed  whence  man  is  formed  is  sinful  and  corrupt.  Thus  also 
Original  Sin  is  not  something  existing  of  itself  in  or  apart 
from  the  nature  of  the  corrupt  man,  as  it  is  also  not  the 
peculiar  essence,  body  or  soul  of  the  corrupt  man,  or  the  man 
himself. 

Original  Sin,  and  the  nature  of  man  corrupted  thereby,  can-  29 
not  and  should  not,  therefore,  be  so  distinguished,  as  though 
the  nature  before  God  were  pure,  good,  holy,  but  Original  Sin 
alone  which  dwells  therein  were  evil. 

Also,  as  Augustine  writes  of  the  Manichseans,  as  though  it  30 
<i  ere  not  the  corrupt  man  himself  who  sins  by  reason  of  inborn 
Original  Sin,  but  something  different  and  foreign  in  man,  and 
therefore  that  God,  by  the  Law,  accuses  and  condemns  not  the 
nature  as  corrupt  by  sin,  but  only  the  Original  Sin  therein. 
For,  as  stated  above  in  the  thesis,3  i.  e.  the  explanation  of  the 

1  Francke  (iii.  :  89)  directs  attention  to  the  fact  that  the  translator  of 
the  Latin  version  has  here  missed  the  sense  of  the  original.    Cf.  \  28. 
«§7.  'g5sq.vll. 


Part  II.    ORIGINAL  SIN.  515 

pure  doctrine  concerning  Original  Sin,  the  entire  nature  of  man, 
which  is  born  in  the  natural  way  of  father  and  mother,  is  en- 
tirely and  to  the  farthest  extent  corrupted  and  perverted  by 
Original  Sin,  in  body  and  soul,  in  all  its  powers  that  pertain 
and  belong  to  the  goodness,  truth,  holiness  and  righteousness 
rnn  concreated  with  it  in  Paradise.  Nevertheless,  the  nature 
is  not  entirely  exterminated  or  changed  into  another  sub- 
stance [diverse  in  genus  or  species],  which,  according  to  its  es- 
sence, is  not  like  our  nature,  and  therefore  cannot  be  one  essence 
with  us. 

Because  of  this  corruption  the  entire  corrupt  nature  of  man  31 
would  be  accused  and  condemned  by  the  Law,  if  sin  were  not, 
for  Christ's  sake,  forgiven. 

But  the  Law  accuses  and  condemns  nature,  not  because  we  32 
have  been  created  men  by  God,  but  because  we  are  sinful  and 
wicked ;  not  because  and  so  far  as  nature  and  its  essence,  ever 
since  the  fall,  is  a  work  and  creature  of  God  in  us,  but  because 
and  so  far  as  it  has  been  poisoned  and  corrupted  by  sin. 

But  although  Original  Sin,  like  a  spiritual  poison  or  leprosy  33 
(as  Luther  says),  has  poisoned  and  corrupted  all  human  nature, 
so  that  we  cannot  clearly  show  and  point  out  the  nature  apart 
by  itself,  and  Original  Sin  apart  by  itself;  nevertheless,  the  cor- 
rupt  nature,  or  essence  of  the  corrupt  man,  body  and  soul,  or 
the  man  himself  whom  God  has  created  (and  within  whom 
dwells  the  Original  Sin  that  also  corrupts  the  nature,  essence  or 
the  entire  man),  and  Original  Sin,  which  dwells  in  man's  nature 
or  essence,  and  corrupts  it,  are  not  one  thing ;  as  also  in  external 
leprosy  the  body  which  is  leprous,  and  the  leprosy  on  or  in  the 
body,  are  not,  properly  speaking,  one  thing.  A  distinction  must 
be  observed  also  between  our  nature,  as  created  and  preserved 
by  God,  and  Original  Sin,  which  dwells  in  the  nature.  These 
two  must  and  also  can  be  considered,  taught  and  believed  with 
their  distinctions  according  to  Holy  Scripture. 

The  chief  articles  also  of  our  Christian  faith  urge  and  com- 34 
pel  us  to  preserve  this  distinction.1 

r  o|        For,  first,  in  the  article  of  Creation,  Scripture  shows  that 
not  only  has  God  before  the  fall  created  human  nature,  but 
also  that,  since  the  fall,  it  is  a  creature  and  work  of  God  (Deut 
32  :  6 ;  Isa.  45  :  11 ;  54  :  5 ;  64  :  8  ;  Acts  17  :  25 ;  Rev.  4:11) 

"Thine  hands,"  says  Job  (10:8-12),  "have  made  me  and  35 
fashioned  me  together  round  about ;  yet  thou  dost  destroy  me. 
Remember,  I  beseech  thee,  that  thou  hast  made  me  as  the  clay ; 
and  wilt  thou  bring-  me  into  dust  again  ?  Hast  thou  not 
poured  me  out  as  milk,  and  curdled  me  as  cheese?  Thou  hast 
clothed  me  with  skin  and  flesh,  and  fenced  me  with  bones  and 

1  Cf.  Epitome,  i. :  3  sqq. 
M 


546  THE  FORMULA  OF  CONCORD. 

sinews.     Thou  hast  granted  me  life  and  favor,  and  thy  visita- 
tion hath  preserved  my  spirit." 

"I  will  praise  thee,"  says  David  (Ps.  139  :  14-16),  "for  [36 
am  fearfully  and  wonderfully  made  ;  marvpllous  are  thy  works  ; 
and  that  my  soul  knoweth  right  well.  My  substance  was  not 
hid  from  thee  when  I  was  made  in  secret,  and  curiously  wrought 
in  the  lowest  parts  of  the  earth.  Thine  eyes  did  see  my  sub- 
stance yet  being  unperfect;  and  in  thy  book  all  my  members 
were  written,  which  in  continuance  were  fashioned,  when  as 
yet  there  was  none  of  them." 

In  the  Ecclesiastes  of  Solomon  it  is  written  [12 :  7]  :  "Then  37 
shall  the  dust  return  to  the  earth  as  it  was,  and  the  spirit  to 
God  who  gave  it." 

These  passages  clearly  testify  that  God  ever  since  the  fall  is  38 
the  Creator  of  man,  and  creates  his  body  and  soul.  Therefore 
the  corrupt  man  cannot  be,  without  any  distinction,  sin  itself, 
for  otherwise  God  would  be  a  creator  of  sins ;  as  also  our  Small 
Catechism,  in  the  explanation  of  the  First  Article,  confesses: 
4 '  I  believe  that  God  has  created  me  with  all  that  exists,  that 
he  has  given  and  still  preserves  to  me  my  body  and  soul,  with 
all  my  limbs  and  senses,  my  reason  and  all  the  faculties  of  my 
mind."  Likewise  in  the  Large  Catechism1  it  is  thus  written  : 
"  I  believe  and  mean  to  say  that  I  am  a  creature  of  God,  i.  e. 
that  he  has  given  and  constantly  preserves  to  me  my  body, 
soul  and  life,  members  great  and  small,  and  all  my  senses." 
Although  the  same  creature  and  work  of  God  is  lamentably 
rnn  corrupted  by  sin ;  for  the  mass  (massa),  from  which  God 
now  forms  and  makes  man  was  in  Adam  corrupted  and 
perverted,  and  is  thus  transmitted  by  inheritance  to  us. 

And  here  pious  Christian  hearts  ought  to  consider  the  un-  39 
speakable  goodness  of  God  that  God  did  not  immediately  cast 
from  himself  into  hell-fire  this  corrupt,  perverted,  sinful 
mass,  but  from  it  forms  and  makes  human  nature  of  the 
>resent  day,  which  is  lamentably  corrupted  by  sin,  in  order 
hat  by  his  dear  Son  he  may  cleanse  it  from  all  sin,  sanctify 
and  save  it. 

From  this  article  now  the  distinction  is  indisputable  and  40 
clear.     For  Original  Sin  does  not  originate  with  God.     God 
is  not  a  creator  or  author  of  sin.     Original  Sin  also  is  not  a 
creature  or  work  of  God,  but  a  work  of  the  devil. 

If,  now,  there  would  be  no  difference  whatever  between  the  41 
nature  or  essence  of  our  body  and  soul,  wdiich  is  corrupted  by 
Original  Sin,  and  Original   Sin,  by  which   the  nature  is  cor- 
rupted, it  would   follow  either   that  God,  because   he   is  the 
creator  of  this  our  nature,  also  created  and  made  Original  Sin, 

1  450 :  13. 


Part  II.    ORIGINAL  SIN.  54"i 

which  would  also  be  his  work  and  creature ;  or,  because  sin  is 
a  work  of  the  devil,  that  Satan  would  be  the  creator  of  this 
ur  nature,  soul  and  body,  which  must  also  be  a  work  or  crea- 
tion of  Satan  if,  without  any  distinction,  our  corrupt  nature 
should  be  regarded  as  sin  itself;  both  of  which  are  contrary  to 
the  article  of  our  Christian  faith.  Wherefore,  in  order  that  42 
God's  creation  and  work  in  man  may  be  distinguished  from 
the  work  of  the  devil,  we  say  that  it  is  God's  creation  that 
man  has  body  and  soul.  Also  that  it  is  God's  work  that  man 
can  think,  speak,  do  and  work  anything;  for  "  in  him  we  live, 
and  move,  and  have  our  being."  But  that  the  nature  is  cor- 
rupt, that  its  thoughts,  words  and  works  are  wicked,  is  origin- 
ally a  work  of  Satan,  who,  through  sin,  thus  corrupted  God's 
work  in  Adam,  which  from  him  is  transmitted  by  inheritance 
to  us. 

Secondly,  in  the  article  of  Redemption,  the  Scriptures  testify  43 
rno  forcibly  that  God's  Son  assumed  our  human  nature  with- 
out sin,  so  that  he  was,  in  all  things,  sin  excepted,  made 
like  us,  his  brethren,  Heb.  2  :  14.  Hence  all  the  old  orthodox 
teachers  have  maintained  that  Christ,  according  to  his  assumed 
humanity,  is  of  one  essence  with  us,  his  brethren ;  for  he  has 
assumed  a  human  nature,  which  in  all  respects  (sin  alone  ex- 
cepted) is  like  our  human  nature  in  its  essence  and  all  essential 
attributes,  and  they  have  condemned  the  contrary  doctrine  as 
manifest  heresy. 

If,  now,  there  were  no  distinction  between  the  nature  or  es-44 
sence  of  corrupt  man  and  Original  Sin,  it  must  follow  that 
either  Christ  did  not  assume  our  nature,  because  he  did  not 
assume  sin ;  or  that  because  he  assumed  our  nature  he  also 
assumed  sin ;  both  of  which  are  contrary  to  the  Scriptures. 
But  inasmuch  as  the  Son  of  God  assumed  our  nature,  and  not 
Original  Sin,  it  is  hence  clear  that  human  nature,  ever  since 
the  fall,  and  Original  Sin,  are  not  one  thing,  but  must  be  dis- 
tinguished. 

Thirdly,  in  the  article  of  Sauctification,  Scripture  testifies  45 
that  God  cleanses,  washes  and  sanctifies  men  from  sin  (1  John 
1  :  7),  and  that  Christ  saves  his  people  from  their  sins  (Matt. 
1  :  21).  Sin,  therefore,  cannot  be  man  himself;  for  God,  for 
Christ's  sake,  receives  man  into  grace,  but  he  remains  hostile  to 
sin  to  eternity.  Wherefore  that  Original  Sin  is  baptized  in  the 
name  of  the  Holy  Trinity,  sanctified  and  saved,1  and  other  such 
expressions,  whereby  we  will  not  offend  simple-minded  people, 
that  are  found  in  the  writings  of  the  recent  Manichseans,  are 
unchristian  and  dreadful  to  hear. 


1  Christopher  Irenaeus  and  other  followers  01  Flacius  taught  thus.    Sec 
Carpzov's  Isagoge,  1170. 


548  THE  FORMULA  OF  CONCORD. 

Fourthly y  in  the  article  of  the  Resurrection,  Scripture  testifies  4.6 
that  it  is  precisely  the  substance  of  this  our  flesh,  but  without 
sin,  which  will  rise  again,  and  that  in  eternal  life  we  will  have 
and  retain  precisely  this  soul,  but  without  sin. 
K~,        If,  now,  there  were  no  difference  whatever  between  our 47 

corrupt  body  and  soul,  and  Original  Sin,  it  would  follow, 
contrary  to  this  article  of  the  Christian  faith,  that  either  this 
our  flesh  will  not  rise  again  at  the  last  day,  and  that  in  eternal 
life  we  will  not  have  body  and  soul  of  the  present  essence,  but 
another  substance  (or  another  soul),  because  then  we  will  be 
without  sin,  or  that  [at  the  last  day]  sin  also  will  rise  again, 
and,  in  eternal  life,  will  be  and  remain  in  the  elect. 

Hence  it  is  clear  that  we  must  reject  this  doctrine  [of  the  48 
Manichseans]  (with  all  that  depends  upon  it  and  follows  from 
it),  which  asserts  and  teaches  that  Original  Sin  is  the  nature, 
substance,  essence,  body  or  soul  itself  of  corrupt  man,  so  that 
between  our  corrupt  nature,  substance  and  essence,  and  Original 
Sin,  there  is  no  distinction  whatever.  For  the  chief  articles  of 
our  Christian  faith  forcibly  and  emphatically  testify  why  a  dis- 
tinction should  and  must  be  maintained  between  man's  nature 
or  substance,  which  is  corrupted  by  sin,  and  sin,  whereby  man 
is  corrupted.  For  a  simple  statement  of  the  doctrine  and  its  49 
opposite,  with  respect  to  the  main  point  involved  in  this  con- 
troversy, this  is  sufficient  in  this  place,  where  the  subject  is  not 
argued  at  length,  but  only  the  principal  points  are  treated, 
article  by  article. 

But  with  respect  to  terms  and  expressions,  it  is  best  and  50 
surest  to  use  and  retain  the  form  of  sound  words  employed 
concerning  this  article  in  the  Holy  Scriptures  and  the  above- 
mentioned  books. 

Also  to  avoid  strife  about  words,  equivocal  terms,1  i.  e.  words  51 
and  expressions,  which  may  be  understood  and  used  in  several 
senses,  should  be  carefully  and  distinctly  explained,  as  when  it 
is  said :  God  creates  the  nature  of  men,  where  by  the  term 
"  nature  "  the  essence,  body  and  soul  of  men  are  understood. 
But  often  the  disposition  or  vicious  quality  is  called  its  nature, 
as :  "  It  is  the  nature  of  the  serpent  to  bite  and  poison."  Thus 
Luther  says2  that  sin  and  to  sin  are  the  disposition  and  nature 
of  the  corrupt  man. 
rRr        Therefore  Original  Sin  properly  signifies  the  deep  cor-  52 

ruption  of  our  nature,  as  it  is  described  in  the  Smal- 
cald  Articles.8  But  sometimes  we  thereby  understand  the  con- 
crete or  the  subject,  i.  e.  man  himself  writh  body  and  soul, 
wherein  sin  is  and  inheres,  on  account  of  which  man  is  cor- 

1  Cf.  Epitome,  i. :  22.         ■  Works,  Walch's  Ed.,  v. :  776 ;  xi. :  396  sq, 
•  Part  in.,  Art.  i. :  3. 


PabtIL    ORIGINAL  SIN.  549 

rupted,  infected  with  poison  and  sinful,  as  when  Luther  says  :* 
"  Thy  birth,  thy  nature,  thy  entire  essence  is  sin,"  i.  e.  sinful 
and  unclean. 

Luther  himself  declares  that  by  "natural  sin,"  "personal  53 
sin,"  "  essential  sin," 2  he  means  that  not  only  words,  thoughts 
and  works  are  sin,  but  that  the  entire  nature,  person  and  essence 
of  man  is  entirely  corrupted  [and  is  altogether  depraved]  by 
Original  Sin. 

Moreover,  as  to  the  Latin  terms  "  substance  "  and  "  accident,"  54 
we  are  of  the  opinion  that,  in  sermons  to  congregations  of  plain 
people,  they  should  be  avoided,  because  such  terms  are  unknown 
to  ordinary  men.  But  when  learned  men,  in  treating  this  sub- 
ject, employ  them  among  themselves  or  with  others  to  whom 
this  word  is  not  unknown,  as  Eusebius,  Ambrose  and  especially 
Augustine,  and  also  still  other  eminent  church-teachers,  from 
the  necessity  of  explaining  this  doctrine  in  opposition  to  the 
heretics,  they  regard  them  as  constituting  an  "  immediate  divis- 
ion," i.  e.  a  division  between  which  there  is  no  mean,  so  that 
everything  which  there  is  must  be  either  "substance,"  i.  e.  an 
independent  essence,  or  "  accident,"  i.  e.  an  incidental  matter 
which  does  not  exist  by  itself  essentially,  but  in  another  inde- 
pendent essence,  and  can  be  distinguished  therefrom;  which 
division  Cyril  and  Basil  also  use. 

And  because,  among  others,  it  is  also  an  indubitable,  indis-  55 
putable  axiom  in  theology  that  every  substance  or  self-exist- 
ing essence,  so  far  as  it  is  a  substance,  is  either  God  himself 
or  a  work  and  creation  of  God ;  Augustine,  in  many  writings 
against  the  Manichseans,  in  common  with  all  true  teachers,  has, 
after  due  consideration  and  with  earnestness,  rejected  and  con- 
demned the  expression  :  Peccalum  originis  est  substantia  vel  na- 
tura,  i.  e.  Original  Sin  is  man's  nature  or  substance.  In  con- 
formity with  him,  all  the  learned  and  intelligent  also  have  al- 
ways maintained  that  what  does  not  exist  by  itself,  neither  is 
a  part  of  another  self-existing  essence,  but  exists,  subject  to 
change,  in  another  thing,  is  not  a  substance,  i.  e.  something  self- 
existing,  but  an  accident,  i.  e.  something  incidental.  Thus  Au- 
gustine is  accustomed  to  speak  constantly  in  this  way:  Original 
Sin  is  not  the  nature  itself,  but  an  accidens  vitium  in  natura, 
i.  e.  an  incidental  defect  and  damage  in  the  nature.  In  this  56 
way  also,  in  our  schools  and  churches,  previous  to  this  contro- 
versy, [learned]  men  spoke,  according  to  the  rules  of  logic, 
freely  and  without  any  suspicion  [of  heresy],  and,  on  this  ac- 
p.™  count,  were  never  censured  either  by  Dr.  Luther  or  any 
orthodox  teacher  of  our  pure,  evangelical  Church. 

For  since  it  is  the  indisputable  truth  that  everything  that  53 

1  See  above,  \  51.         ■  Works,  Walcli's  Ed.,  xi. :  39G.     Cf.  v. :  685  sq. 


550  THE  FORMULA   OF  CONCORD. 

there  is,  is  either  a  substance  or  an  accident,  i.  e.  either  a  self- 
existing  essence  or  something  incidental  in  it,  as  lias  been  just 
shown  and  proved  by  the  testimony  of  the  church -teachers,  and 
no  truly  intelligent  man  has  ever  doubted  concerning  this;  if 
the  question  be  asked  whether  Original  Sin  be  a  substance,  i.  e. 
such  a  thing  as  exists  of  itself,  and  not  in  another,  or  an  acci- 
dent, i.  e.  such  a  tiling  as  does  not  exist  by  itself,  but  in  an- 
other, and  cannot  exist  or  be  by  itself,  necessity  constrains  us, 
and  no  one  can  evade  it,  to  confess  directly  and  candidly  that 
Original  Sin  is  no  substance,  but  an  accident. 

Hence  also  the  permanent  peace  of  the  Church  of  God  with  58 
respect  to  this  controversy  will  never  be  promoted,  but  the  dis- 
sension will  rather  be  strengthened  and  maintained,  if  the  min- 
isters of  the  Church  remain  in  doubt  as  to  whether  Original  Sin 
be  a  substance  or  accident,  and  whether  it  be  thus  rightly  and 
properly  named. 

Hence  if  the  churches  and  schools  are  to  be  relieved  of  this  59 
scandalous  and  very  mischievous  controversy,  it  is  necessary 
that  each  and  every  one  be  properly  instructed  concerning  this 
matter. 

But  if  it  be  further  asked  as  to  what  kind  of  an  accident  6c 
Original  Sin  is,  it  is  another  question,  and  one  to  which  no 
philosopher,  no  Papist,  no  sophist,  yea,  no  human  reason,  how- 
ever acute  it  may  be,  can  give  the  right  explanation,  but  all 
understanding  and  every  explanation  of  it  must  be  derived 
solely  from  the  Holy  Scriptures,  which  testify  that  Original 
Sin  is  an  unspeakable  evil,  and  such  an  entire  corruption  of 
human  nature  that  in  it  and  all  its  internal  and  external  pow- 
ers nothing  pure  or  good  remains,  but  everything  is  entirely  cor- 
r£~  rupt,  so  that,  on  account  of  Original  Sin,  man  is  in  God's 
sight  truly,  spiritually  dead,  and,  with  all  his  powers,  has 
died  to  that  which  is  good.1 

In  this  way,  then,  by  the  word  "accident/' Original  Sin  is 61 
not  extenuated  [namely]  when  it  is  explained  according  to  [the 
analogy  of]  God's  Word,  after  the  manner  in  which  Dr.  Lu- 
ther, in  his  Latin  exposition  of  the  third  chapter  of  Genesis, 
has  written  with  great  earnestness  against  the  extenuation  of 
Original  Sin ;  but  this  word  is  employed  only  to  designate  the 
distinction  between  the  work  of  God  (which  is  our  nature,  not- 
withstanding that  it  is  corrupt)  and  the  work  of  the  devil  (which 
is  sin),  that  inheres  in  God's  work,  and  is  a  most  profound  and 
indescribable  corruption  of  it. 

Therefore  Luther  also  has  employed  in  his  treatment  of  this 61 
subject  the  term  "accident,"  as  also  the  term  "quality,"  and  has 
not  rejected  them ;  but  likewise,  with  especial  earnestness  and 

1  pf.  U  10,  11. 


Part  II.    THE  FREE  WILL,  OR  HUMAN  POWERS.        55^ 

great  zeal,  he  has  taken  the  greatest  pains  to  explain  and  tc 
represent  to  each  and  every  one  what  a  horrible  quality  and 
accident  it  is,  whereby  human  nature  is  not  merely  polluted, 
but  is  so  deeply  corrupted  that  nothing  pure  or  uncorrupt  re- 
mains in  it,  as  his  words  on  Ps.  90  run  :  Sive  igitur  peccatum 
origin  is  qualitatem  sive  morbum  vocaverimus,  profecto  extre- 
mum  malum  est  uon  solum  pati  seternarn  iram  et  mortem,  sed  ne 
agnoscere  quidem,  qua?  pateris.  That  is :  Whether  we  call  Orig- 
inal Sin  a  quality  or  a  disease,  it  is  indeed  the  utmost  evil  not 
only  to  suffer  the  eternal  wrath  of  God  and  eternal  death,  but 
also  not  to  understand  what  we  suffer.  And  again  on  Gen.  3: 
Qui  isto  veneno  peccati  originis  a  planta  pedis  usque  ad  ver- 
ticem  infect!  sumus,  siquidem  in  natura  aclhuc  integra  accidere. 
That  is :  We  are  infected  by  the  poison  of  Original  Sin  from 
the  sole  of  the  foot  to  the  crown  of  the  head,  inasmuch  as  this 
happened  to  us  in  a  nature  still  perfect.  * 

CHAPTER  II. 
Of  the  Free  Will,  or  Human  Powers. 

Since  a  dissent  has  occurred  not  only  between  the  Papists  i 
and  us,  but  also  even  among  some  theologians  of  the  Augsburg 
rnn   Confession,  concerning  the  free  will,  we  will  first  of  all 
exactly  show  the  points  of  the  controversy. 

For  since  man,  with  respect  to  his  free  will,  can  be  found  l 
and  considered  in  four  distinct,  dissimilar  states,  the  question 
at  present  is  not  concerning  his  condition  with  regard  to  the 
same  before  the  fall,  or  his  ability  since  the  fall,  and  before  his 
conversion,  in  external  things  which  pertain  to  this  temporal  life ; 
also  not  concerning  his  ability  in  spiritual  things  after  he  has 
been  regenerated  and  is  controlled  by  God's  Spirit;  or  the  sort 
of  a  free  will  he  will  have  when  he  rises  from  the  dead.  But 
the  principal  question  is  only  and  alone  as  to  the  ability  of  the 
understanding  and  will  of  the  unregenerate  man  in  his  conjer- 
sion  and  regeneration  from  his  own  powers  surviving  since  the 
fall :  Whether  when  the  Word  of  God  is  preached,  and  the 
grace  of  God  is  offered,  he  can  prepare  himself  for  grace,  ac- 
cept the  same,  and  assent  thereto?  This  is  the  question  upon 
which  now  for  quite  a  number  of  years  there  has  been  a  con- 
troversy among  some  theologians  in  the  churches  of  the  Augs- 
burg Confession. 

For  the  one  side1  has  held  and  taught  that  although  man,  3 
from  his  own  powers,  cannot  fulfil  God's  command,  or  truly 

Parallel   Passages. — Augsburg   Coufessiou,  xviii.,  xx. ;  Apology,  xviii 
Smalcald  Articles,  Part  III.,  Art.  i. ;  Epitome,  ii. 

1  Called  Philippists. 


552  THE  FOKMULA  OF  CONCOKD. 

trust,  fear  and  love  God,  without  the  grace  of  the  Holy  Ghi&tj 
nevertheless,  before  regeneration  sufficient  natural  powers  sur- 
vive for  him  to  prepare  himself  to  a  certain  extent  for  grace, 
and  to  assent,  although  feebly ;  yet,  if  the  grace  of  the  Holy 
Ghost  were  not  added  thereto,  he  could  by  this  accomplish 
nothing,  but  must  be  vanquished  in  the  struggle. 

On  the  other  side,  the  ancient  and  modern  enthusiasts1  have  4 
taught  that  God,  through  his  Spirit,  converts  men  and  leads 
them  to  the  saving  knowledge  of  Christ,  without  any  means 
and    instrument   of  the   creature,   i.  e.   without   the   external 
preaching  and  hearing  of  God's  Word. 

Against  both  these  parties  the  pure  teachers  of  the  Augsburg  5 
Confession  have  taught  and  contended  that  by  the  fall  of  our 
first  parents  man  was  so  corrupted  that,  in  divine  things  per- 
taining to  our  conversion  and  the  salvation  of  our  souls,  he  is 
by  nature  blind  when  the  Word  of  God  is  preached,  and 
neither  does  nor  can  understand  it,  but  regards  it  foolishness, 
r  oq  and  also  does  not  of  himself  draw  nigh  to  God,  but  is  and 
remains  an  enemy  of  God,  until  by  the  power  of  the  Holy 
Ghost,  through  the  preached  and  heard  Word,  out  of  pure  grace, 
without  any  co-operation  of  his  own,  he  is  converted,  made  be- 
lieving [presented  with  faith],  regenerated  and  renewed. 

In  order  to  explain  this  controversy  in  a  Christian  manner,  6 
according  to  the  guidance  of  God's  Word,  and  by  his  grace  to 
decide  it,  our  doctrine,  faith  and  confession  are  as  follows : 

Namely,  that  in  spiritual  and  divine  things  the  intellect,  7 
heart  and  will  of  the  unregenerate  man  cannot,  in  any  way,  by 
their  own  natural  powers,  understand,  believe,  accept,  think,  will, 
begin,  effect,  do,  work  or  concur  in  working  anything,  but  they 
are  entirely  dead  to  good,  and  corrupt ;  so  that  in  man's  nature, 
since  the  fall,  there  is,  before  regeneration,  not  the  least  spark 
of  spiritual  power  remaining  still  present,  by  which,  of  him- 
self, he  can  prepare  himself  for  God's  grace,  or  accept  the 
offered  grace,  or,  for  and  of  himself,  be  capable  of  it,  or  apply 
or  accommodate  himself  thereto,  or,  by  his  own  powers,  be  able 
of  himself,  as  of  himself,  to  aid,  do,  work  or  concur  in  work- 
ing anything  for  his  conversion,  either  entirely,  or  in  half,  or 
in  even  the  least  or  most  inconsiderable  part,  but  he  is  the  ser- 
vant [and  slave]  of  sin  (John  8  :  34 ;  "Eph.  2:2,2  Tim.  2  : 
26).  Hence  the  natural  free  will,  according  to  its  perverted 
disposition  and  nature,  is  strong  and  active  only  with  respect  to 
what  is  displeasing  and  contrary  to  God. 

This  declaration  and  general  reply  to  the  chief  question  and  8 
statement  of  the  controversy  presented  in  the  introduction  to 
thin  article,  the  following  arguments  from  God's  Word  confirm 

1  Cf.  Epitome,  ii. :  13. 


Part  II.    THE  FEEE  WILL,  OK  HUMAN  POWERS.        503 

and  strengthen,  and  although  they  are  contrary  to  proud  reason 
and  philosophy,  yet  we  know  that  the  wisdom  of  this  perverted 
world  is  only  foolishness  before  God,  and  that  articles  of  faith 
should  be  judged  only  from  God's  Word. 

For,  first,  although  man's  reason  or  natural  understanding 9 
has  still  indeed  a  dim  spark  of  the  knowledge  that  there  is  a 
God,  as  also  (Rom.  1  :  19  sqq.)  of  the  doctrine  of  the  Law; 
yet  it  is  so  ignorant,  blind  and  perverted  that  when  even  the 
most  able  and  learned  men  upon  earth  read  or  hear  the  Gospel 
rq0  of  the  Son  of  God  and  the  promise  of  eternal  salvation, 
they  cannot,  from  their  own  powers,  perceive,  apprehend, 
understand  or  believe  and  regard  it  true,  but  the  more  diligence 
and  earnestness  they  employ  in  order  to  comprehend,  with  their 
reason,  these  spiritual  things,  the  less  they  understand  or  be- 
lieve, and,  before  they  become  enlightened  or  taught  of  the 
Holy  Ghost,  they  regard  all  this  only  as  foolishness  or  fictions. 
(1  Cor.  2  :  14) :  "  The  natural  man  receiveth  not  the  things  of  i* 
the  Spirit  of  God ;  for  they  are  foolishness  to  him."  (1  Cor. 
1  :  21) :  "  For  after  that,  in  the  wisdom  of  God,  the  world  by 
wisdom  knew  not  God,  it  pleased  God,  by  the  foolishness  of 
preaching,  to  save  them  that  believe."  (Eph.  4:17  sq.) : 
"They"  (?*.  e.  those  not  born  again  of  God's  Spirit)  "walk  in 
the  vanity  of  their  mind,  having  the  understanding  darkened, 
being  alienated  from  the  life  of  God,  through  the  ignorance 
that  is  in  them,  because  of  the  blindness  of  their  heart." 
(Matt.  13:11  sqq.  [Luke  8:18]):  "  They  seeing,  see  not,  and 
hearing,  they  hear  not,  neither  do  they  understand ;  but  it  is 
given  unto  you  to  know  the  mysteries  of  the  kingdom  of  heav- 
en." (Rom.  3:11,  12):  "There  is  none  that  understandeth, 
there  is  none  that  seeketh  after  God.  They  are  all  gone  out 
of  the  way,  they  are  all  together  become  unprofitable;  there  is 
none  that  doeth  good,  no,  not  one." 

So,  too,  the  Scriptures  expressly  call  natural  men,  in 
spiritual  and  divine  things,  darkness.  (Eph.  5:8;  Acts  26  : 
18;  John  1:5):  "The  light  shineth  in  darkness"  (i.  e.  in  the 
dark,  blind  world,  which  does  not  know  or  regard  God),  "and 
the  darkness  comprehendeth  it  not."  Also  the  Scriptures  teach 
that  man  in  sins  is  not  only  weak  and  sick,  but  also  entirely 
dead  (Eph.  2:1,  5;  Col.  2:13). 

As  now  a  man  who  is  physically  dead  cannot,  of  his  own  1 
powers,  prepare  or  adapt  himself  to  obtain  again  temporal  life; 
so  the  man  who  is  spiritually  dead  in  sins  cannot,  of  his  own 
strength,  adapt  or  apply  himself  to  the  acquisition  of  spiritual 
and  heavenly  righteousness  and  life,  unless  he  be  delivered  and 
quickened  by  the  Son  of  God  from  the  death  of  sin.1 

3  Cf.  Epitome,  ii. :  3. 
70 


554  THE  FORMULA  OF  CONCORD. 

Therefore  the  Scriptures  deny  to  the  understanding,  heart  n 

and  will  of  the  natural  man  all  aptness,  skill,  capacity  and 
ability  in  spiritual  things,  to  think,  to  understand,  begin,  will, 
rQ1    undertake,  do,  work  or  concur  in  working  anything  good 

oJ1    and  right,  as  of  himself.     (2  Cor.  3  :  5) :  "  Not  that  we  are 
sufficient  of  ourselves,  to  think  anything,  as  of  ourselves;  hut 
our  suffieieney  is  of  God."     (Rom.  3:12):  "They  are  alto- 
gether unprofitable."     (John  8  :  37) :  "  My  Word  hath  no  place 
in  you."    (John  1:5):  "  The  darkness  comprehendeth  "  (or  re- 
ceiveth)  "not  the  light,"     (1  Cor.  2  :  14) :  "The  natural  man 
perceiveth  not"  (or,  as  the  Greek  word  properly  signifies,  taketh 
not,   comprehendeth    not,  reeeiveth    not)  "  the    things   of  the 
Spirit,"  i,  e.  he  is  not  capable  of  spiritual   things;  "for  they 
are  foolishness  unto  him  ;  neither  can  he  know  them."     Much  13 
less  can  lie  truly  believe  the  Gospel,  or  assent  thereto  and  re- 
gard it  as  truth."    (Rom.  8:7):  "  The  carnal  mind,"  or  that  of 
the  natural  man,  "  is  enmity  against  God  ;  for  it  is  not  subject 
to  the  Law  of  God,  neither  indeed  can  be."     And,  in  a  word,  14 
that  remains  eternally  true  which  the  Son  of  God  says  (John 
15:5):  "  Without  me  ye  can  do  nothing."     And  Paul  (Phil. 
2:13):  "  It  is  God  which  worketh  in  you,  both  to  will  and  to 
do  of  his  good  pleasure."     This  precious  passage  is  very  com- 
forting to  all  godly  Christians,  who  feel  and  experience  in  their 
hearts  a  small  spark  or  earnest  longing  for  divine  grace  and 
eternal  salvation ;  for  they  know  that  God  has  kindled  in  their 
hearts  this  beginning  of  true  godliness,  and  that  he  will  further 
strengthen  and  help  them  in  their  great  weakness  to  persevere 
in  true  faith  unto  the  end. 

To  this  also  all  the  prayers  of  the  saints  relate,  in  which  they  15 
pray  that  they  may  be  taught,  enlightened  and  sanctified  of 
God,  and  thereby  declare  that  those  things  which  they  ask  of 
God  they  cannot  have  from  their  own  natural  powers ;  as  in 
Ps.  119,  alone,  David  prays  more  than  ten  times  that  God  may 
impart  to  him  understanding,  that  he  may  rightly  receive  and 
learn  the  divine  doctrine.  [Very  many]  similar  prayers  are  in 
the  writings  of  Paul  (Eph.  1:17;  Col.  1:9;  Phil.  1:9). 
These  prayers  and  the  testimonies  concerning  our  ignorance 
and  inability  have  been  written,  not  for  the  purpose  of  render- 
ing us  idle  and  remiss  in  reading,  hearing  and  meditating  upon 
God's  Word,  but  first  that  from  the  heart  we  should  thank 
God  that,  through  his  Son,  he  has  delivered  us  from  the  dark- 
ness of  ignorance  and  the  captivity  of  sin  and  death,  and, 
through  baptism  and  the  Holy  Ghost,  has  regenerated  and 
illumined  us. 
j.q2        And  after  God,  through  the  Holy  Ghost  in  baptism,  1. 

has  kindled  and  made  a  beginning  of  the  true  knowledge 
of  God  and  faith,  we  should  pray  him  without  intermission 


Part  II.    THE   FREE   WILL,   OR    HUMAN   TOWERS.        556 

that,  through  the  same  Spirit  and  his  grace,  by  means  of  the 
daily  exercise  of  reading,  and  applying  to  practice,  God's  Word, 
he  may  preserve  in  us  faith  and  his  heavenly  gifts,  strengthen 
us  from  day  to  day,  and  support  us  to  the  end.  For  unless 
God  himself  be  our  school-teacher,  we  can  study  and  learn 
nothing  that  is  acceptable  to  him  and  that  is  salutary  to  our- 
selves and  others. 

Secondly,  God's  Word  testifies  that  the  understanding,  heart  17 
and  will  of  the  natural,  unregenerate  man  in  divine  things  are 
not  only  turned  entirely  from  God,  but  also  turned  and  per- 
verted against  God  to  every  evil.  Also,  that  he  is  not  only 
weak,  feeble,  impotent  and  dead  to  good,  but  also  through 
Original  Sin  is  so  lamentably  perverted,  infected  and  corrupted 
that,  by  his  disposition  and  nature,  he  is  entirely  evil,  perverse 
and  hostile  to  God,  and  that,  with  respect  to  everything  that  is 
displeasing  and  contrary  to  God,  he  is  strong,  alive  and  active. 
(Gen.  8  :  22) :  "  The  imagination  of  man's  heart  is  evil  from 
his  youth."  (Jer.  17  :  9) :  "  The  heart  of  man  is  defiant  and 
despairing,"  or  perverted  and  full  of  misery,  "  so  that  it  is  un- 
fathomable." This  passage  St.  Paul  explains  (Rom.  8)  :  "  The 
carnal  mind  is  enmity  against  God."  (Gal.  5:17):  "  The  flesh 
lusteth  against  the  spirit;  .  .  .  and  these  are  contrary  the  one 
to  the  other."  (Rom.  7:14):"  We  know  that  the  Law  is  spirit- 
ual ;  but  I  am  carnal,  sold  under  sin."  And  soon  afterward 
(18,23):  "I  know  that  in  me,  that  is,  in  my  flesh,  dwelleth 
no  good  thing.  For  I  delight  in  the  Law  of  God,  after  the 
inward  man,"  which,  through  the  Holy  Ghost,  is  regenerate; 
"  but  I  see  another  law  in  my  members,  warring  against  the 
law  of  my  mind,  and  bringing  me  into  captivity  to  the  law  of 
sin." 

If,  now,  in  St.  Paul  and  in  other  regenerate  men  the  natural  i£ 
or  carnal  free  will,  even  after  regeneration,  strives  against  God's 
Law,  much  more  perverse  and  hostile  to  God's  Law  and  will, 
will  it  be  before  regeneration.  Hence  it  is  manifest  (as  in  the 
article  concerning  Original  Sin  it  is  further  declared,  to  which, 
for  the  sake  of  brevity,  we  now  refer)  that  the  free  will,  from 
its  own  natural  powers,  not  only  cannot  work  or  co-work  as  to 
anything  for  its  own  conversion,  righteousness  and  salvation, 
rqo  or  follow,  believe  or  assent  to  the  Holy  Ghost,  who  through 
the  Gospel  oifers  him  grace  and  salvation,  but  rather  from 
its  innate,  wicked,  perverse  nature  it  hostilely  resists  God  and 
his  will,  unless  it  be  enlightened  and  controlled  by  God's 
Spirit. 

On  this  account,  also,  the  Holy  Scriptures  compare  the  heart  19 
of  the  unregenerate  man  to  a  hard  stone,  which  does  not  yield 
to  the  one  who  touches  it,  but  resists,  and  to  a  rough  block,  and 
to  a  wild,  unmanageable  beast;  not  that  man,  since  the  fall,  is 


666  THE  FORMULA   OF  CONCORD. 

no  longer  a  rational  creature,  or  is  converted  to  God  without 
hearing  and  meditating  upon  God's  Word,  or  in  external, 
worldly  things  cannot  understand,  or  do  or  abstain  from  doing, 
anything  of  his  free  will,  good  or  evil. 

For,  as  Doctor  Luther  says  upon  Ps.  90 :  "  In  worldly  and  2c 
external  affairs,  which  pertain  to  the  livelihood  and  maintenance 
^f  the  body,  man  is  intelligent,  reasonable  and  very  active,  but 
in  spiritual  and  divine  things,  which  pertain  to  the  salvation  of 
the  soul,  man  is  like  a  pillar  of  salt,  like  Lot's  wife,  yea,  like  a 
log  and  a  stone,  like  a  lifeless  statue,  which  uses  neither  eyes 
nor  mouth,  neither  sense  nor  heart.  For  man  neither  sees  nor  21 
perceives  the  fierce  and  terrible  wrath  of  God  on  account  of 
sin  and  death  [resulting  from  it],  but  he  continues  even  know- 
ingly and  willingly  in  his  security,  and  thereby  falls  into  a 
thousand  dangers,  and  finally  into  eternal  death  and  damna- 
tion ;  and  no  prayers,  no  supplications,  no  admonitions,  yea, 
also  no  threats,  no  reprimands  are  of  any  avail;  yea,  all  teach- 
ing and  preaching  are  lost  upon  him,  until  he  is  enlightened, 
converted  and  regenerated  by  the  Holy  Ghost.  For  this  [re-  22 
newral  of  the  Holy  Ghost]  no  stone  or  block,  but  man  alone, 
was  created.  And  although  God,  according  to  his  just,  strict  • 
sentence,  eternally  casts  away  the  fallen  evil  spirits,  he  has  never- 
theless, out  of  pure  mercy,  willed  that  poor  fallen  human  na- 
ture might  again  become  capable  and  participant  of  conver- 
sion, the  grace  of  God  and  eternal  life;  not  from  its  own 
natural  [active  or]  effective  skill,  aptness  or  capacity  (for  the 
nature  of  man  is  perverse  enmity  against  God),  but  from  pure 
grace,  through  the  gracious  efficacious  working  of  the  Holy 
Ghost."  And  this  Dr.  Luther  calls  capacity  (not  active,  but  23 
rq*  passive)  which  he  thus  explains :  Quando  patres  liberum 
arbitrium  defendunt,  capacitatem  libertatis  ejus  predicant, 
quod  scilicet  verti  potest  ad  bonum  per  gratiam  Dei  et  fieri 
revera  liberum,  ad  quod  creatum  est.  That  is :  When  the 
Fathers  defend  the  free  will,  they  say  of  it  that  it  is  capable  of 
freedom  in  so  far  that,  through  God's  grace,  it  can  be  turned  to 
good,  and  become  truly  free,  for  which  it  was  created.  Tom.  1, 
p.  236. 

Augustine  also  has  written  to  like  effect,  lib.  2,   Contra  Julianum. 
Dr.   Luther   on  Hosea  6 ;   also  in  the   Church-Postils  on  the   Epistle  for 
Good  Friday;   also  on  the  Gospel  for  the  third  Sunday  after  Epiphany. 

But  before  man  is  enlightened,  converted,  regenerated,  re-  24 
newed  and  led  by  the  Holy  Ghost,  he  can  of  himself  and  of  his 
own  natural  powers  begin,  work  or  co-operate  as  to  anything 
in  spiritual  things,  and  in  his  own  conversion  or  regeneration, 
as  little  as  a  stone  or  a  block  or  clay.1     For  although  he  can 

1  Cf.  I  59. 


Part  IL    THE  FKEE  WILL,  OK  HUMAN  POWERS.        55/ 

conjiol  the  outward  members  and  hear  the  Gospel,  and  to  a 
curtain  extent  meditate  upon  it  and  discourse  concerning  it,  as 
is  to  be  seen  in  the  Pharisees  and  hypocrites ;  nevertheless  he 
regards  it  foolishness,  and  cannot  believe  it,  and  also  in  this 
case  he  is  worse  than  a  block,  in  that  he  is  rebellious  and  hos- 
tile to  God's  will,  if  the  Holy  Ghost  be  not  efficacious  in  him, 
and  do  not  kindle  and  work  in  him  faith  and  other  virtues 
pleasing  to  God,  and  obedience. 

Thirdly,  for  the  Holy  Scriptures,  besides,  refer  conversion,  25 
faith  in  Christ,  regeneration,  renewal,  and  all  that  belongs  to 
their  efficacious  beginning  and  completion,  not  to  the  human 
powers  of  the  natural  free  will,  either  entirely,  or  half,  or  the 
least  or  most  inconsiderable  part ;  but  ascribe  them  in  soliduiUy 
i.  e.  entirely,  alone  to  the  divine  working  and  the  Holy  Ghost, 
as  also  the  Apology  teaches.1 

The  reason  and  free  will  have  the  power,  to  a  certain  extent,  26 
to  live  an  outwardly  decent  life ;  but  to  be  born  anew,  and  to 
obtain  inwardly  another  heart,  sense  and  disposition,  this  only 
the  Holy  Ghost  effects.  He  opens  the  understanding  and  heart 
to  understand  the  Scriptures  and  to  give  heed  to  the  Word,  as 
it  is  written  (Luke  24  :  45) :  "  Then  opened  he  their  understand- 
ing, that  they  might  understand  the  Scriptures."  Also  (Acts  16  : 
14) :  "  Lydia  heard  us;  whose  heart  the  Lord  opened,  that  she 
attended  unto  the  things  which  were  spoken  of  Paul."  "  He 
worketh  in  us,  both  to  will  and  to  do  of  his  own  good  pleas- 
ure "  (Phil.  2  :  13).  He  gives  repentance  (Acts  5  :  31 ;  2  Tim. 
595  2  :  25).  He  works  faith  (Phil.  1 :  29) :  "  For  unto  you  it 
is  given,  in  behalf  of  Christ,  not  only  to  believe  on  him." 
(Eph.  2:8):  "It  is  the  gift  of  God."  (John  6  :  29) :  "  This 
is  the  work  of  God,  that  ye  believe  on  Him  whom  he  hath 
sent."  He  gives  an  understanding  heart,  seeing  eves,  and  hear- 
ing ears  (Deut.  29:4;  Matt.  13  :  15).  The  Holy  Ghost  is  a 
spirit  of  regeneration  and  renewal  (Tit.  3  :  5,  6).  He  takes  away 
the  hard  heart  of  stone,  and  gives  a  new  tender  heart  of  flesh, 
that  we  may  walk  in  his  commands  (Ez.  11  :  19 ;  Deut.  30  :  6 ; 
Ps.  51  :  10).  He  creates  us  in  Christ  Jesus  to  good  works 
(Eph  2  :  10),  and  makes  us  new  creatures  (2  Cor.  5:17;  Gal, 
6:15).  And,  in  short,  every  good  gift  is  of  God  (James  1 :  17). 
No  one  can  come  to  Christ  unless  the  Father  draw  him  (John 
6  :  44).  No  one  knoweth  the  Father,  save  him  to  whom  the 
Son  will  reveal  him  (Matt.  11  :  27).  No  one  can  call  Christ 
Lord,  but  by  the  Holy  Ghost  (1  Cor.  12  :  3).  "  Without  ma," 
says  Christ,  "ye  can  do  nothing"  (John  15  : 1).  All  "our 
sufficiency  is  of  God  "  (2  Cor.  3  :  5).  "  What  hast  thou  which 
'hou  didst  not  receive?     Now,  if  thou  didst  receive  it,  why 

1  Art.  xviii. :  75, 


558  THE  FORMULA  OF  CONCORD. 

dost,  thou  glory  as  if  thou  hadst  not  received  it?"  (1  Cor.  4  :  7). 
And  indeed  St.  Augustine  writes  particularly  of  this  passage,  27 
that  by  it  lie  was  constrained  to  lay  aside  the  former  erroneous 
opinion  which  he  had  held  concerning  this  subject.  De  Proe- 
deatinaiione,  cap.  3 :  Gratiam  Dei  in  eo  tan  turn  consistere,  quod 
in  prseconis  veritatis  Dei  voluntas  nobis  revelaretur;  ut  autera 
praedicato  nobis  evangelio  conscntircmus,  nostrum  esse  proprium, 
et  ex  nobis  esse.  Item  erravi  (inquit),  cum  dicerem,  nostrum 
esse  credere  et  vellc ;  Dei  autem,  dare  credentibus  et  volenti  bus 
facultatem  operandi.  That  is:  "I  erred  in  this,  that  I  held 
that  the  grace  of  God  consists  alone  in  that  God,  in  the  preach- 
ing of  the  truth,  reveals  his  will;  but  that  we  consent  to  the 
preached  Go.spel  is  our  own  work,  and  stands  within  our  own 
powers."  For  St.  Augustine  also  writes  further:  "I  erred 
when  I  said  that  it  stands  within  our  own. power  to  believe  the 
Gospel  and  to  will ;  but  it  is  God's  work  to  give  to  them  that 
believe  and  will  the  power  of  working." 

This  doctrine  is  founded  upon  God's  Word,  and  conformable  28 
to  the  Augsburg  Confession  and  other  writings  above  men- 
tioned, as  the  following  testimonies  prove. 

In  Article  XX.  the  Confession  says  as  follows :  "  Because  29 
through  faith  the  Holy  Ghost  is  given,  the  heart  thus  becomes 
qualified  for  the  doing  of  good  works.  For  before,  because  it 
rqfi  is  without  the  Holy  Ghost,  it  is  too  weak,  and  besides  is  in 
the  devil's  power,  who  drives  poor  human  nature  into  many 
sins."  And  a  little  afterward  :  "  For  without  faith  and  Christ 
human  nature  and  ability  is  much  too  weak  to  do  good  works." 

These  passages  clearly  testify  that  the  Augsburg  Confession  3a 
pronounces  the  will  of  man  in  spiritual  things  as  anything  else 
than  free,  but  says  that  he  is  the  devil's  captive;  how,  then, 
from  his  own  powers,  is  he  to  be  able  to  turn  himself  to  the 
Gospel  or  Christ? 

The  Apology  teaches  of  the  free  will  thus:  "We  also  say  31 
that  reason  has,  to  a  certain  extent,  a  free  will ;  for  in  the  things 
which  are  to  be  comprehended  by  the  reason  we  have  a  free 
will."1  And  a  little  after:  "For  such  hearts  as  are  without 
the  Holy  Ghost  are  without  the  fear  of  God,  without  faith, 
without  trust  towards  God  they  do  not  believe  that  God  listens 
to  them,  that  he  forgives  their  sins,  and  helps  them  in  neces- 
sities ;  therefore  they  are  godless.  Now, ' a  corrupt  tree  cannot  32 
bring  forth  good  fruit/  and  '  without  faith  it  is  impossible  to 
please  God.'  Therefore,  although  we  concede  that  it  is  within 
our  ability  to  perform  such  an  outward  work,  nevertheless,  we 
say  that,  in  spiritual  things,  the  free  will  and  reason  have  no 
ability,"  etc.2     Here  it  is  clearly  seen  that  the  Apology  ascribes 

1  Apology,  xviii. :  70.  ■  Ibid.,  xviii. :  72,  73. 


Part  II.    THE  FREE  WILL,  OR  HUMAN  POWERS.        559 

no  ability  to  the  will  of  man,  either  for  beginning  good  or  for 
itself  co-operating. 

In  the  Smalcald  Articles  the  following  errors  concerning  the  33 
free  will  are  also  rejected  :  "  That  man  has  a  free  will  to  do  good 
and  omit  evil,"1  etc.     And  shortly  afterward  the  error  is  also 
rejected :  "  That  it  is  not  founded  upon  Scripture,  that,  for  a 
good  work,  the  Holy  Ghost,  with  his  grace,  is  necessary."3 

It  is  further  maintained  in  the  Smalcald  Articles  as  follows :  34 
"And  this  repentance,  in  Christians,  continues  until  death,  be- 
cause through  the  entire  life  it  contends  with  sin  remaining  in 
the  flesh,  as  Paul  (Rom.  7  :  23)  shows  that  he  wars  with  the 
Law  in  his  members,  etc. ;  and  this,  not  by  his  own  powers, 
but  by  the  gift  of  the  Holy  Ghost,  that  follows  the  remission 
rq-  of  sins.  This  gift  daily  cleanses  and  purges  the  remain- 
ing sins,  and  works  so  as  to  render  man  pure  and  holy."3 
These  words  say  nothing  whatever  of  our  will,  or  that  it  also  35 
of  itself  works  in  regenerate  men,  but  ascribe  it  to  the  gift  of 
the  Holy  Ghost,  which  cleanses  man  and  makes  him  daily  more 
godly  and  holy,  and  thus  our  own  powers  are  entirely  excluded 
therefrom. 

In  the  Large  Catechism  of  Dr.  Luther  it  is  written  thus :  36 
"And  I  also  am  a  part  and  member  of  the  same,  a  participant 
and  joint  owner  of  all  the  good  it  possesses,  brought  to  it  and 
incorporated  into  it  by  the  Holy  Ghost,  in  that  I  have  heard 
and  continue  to  hear  the  Word  of  God,  which  is  the  means  of 
entrance.  For  formerly,  before  we  had  attained  to  this,  we 
were  of  the  devil,  knowing  nothing  of  God  and  of  Christ. 
Thus,  until  the  last  day,  the  Holy  Ghost  abides  with  the  holy  37 
congregation  or  Christian  people.  By  means  of  this  congrega- 
tion he  brings  us  to  Christ  and  teaches,  and  preaches  to  us  the 
Word,  whereby  he  works  and  promotes  sanctification,  causing 
[this  community]  daily  to  grow  and  become  strong  in  the  faith 
and  the  fruits  of  the  Spirit,  which  he  produces." 

In  these  words  the  Catechism  mentions  not  a  word  concern-  38 
ing  our  free  will  or  co-operation,  but  refers  everything  to  the 
Holy  Ghost,  viz.  that,  through  the  office  of  the  ministry,  he 
brings  us  into  the  Church  of  God,  wherein  he  sanctifies  us,  and 
so  provides  that  we  daily  grow  in  faith  and  good  works. 

And  although  the  regenerate,  ^ven  in  this  life,  advance  so  39 
t  r  that  they  will  what  is  good,  and  love  it,  and  even  do  good 
and  grow  in  it,  nevertheless  this  (as  above  quoted)  is  not  of  our 
will  and  ability,  but  the  Holy  Ghost,  as  Paul  himself  speaks 
concerning  this,  works  "to  will  and  to  do"  (Phil.  2  :  13).  As 
also  in  Eph.  2  :  10  he  ascribes  this  work  to  God  alone,  when 
he  says :  "  For  we  are  his  workmanship,  created  in  Christ  Jesus 


'  Pait  III.,  Art.  i. :  v.  "  Ibid.,  g  10.  »  Part  TIL,  Art.  iii. :  40 


560  THE  FORMULA   OF  CONCORD. 

unto  good   works,  which   God   hath   before  ordained   that   we 

should  walk  therein." 

rqo        in  the  Small  Catechism  of  Dr.  Luther  it  is  thus  writ- 40 

ten:  "I  believe  that  I  cannot  by  my  own  reason  or 
strength  believe  in  Jesus  Christ,  my  Lord,  or  come  to  him; 
but  the  Holy  Ghost  has  called  me  through  the  Gospel,  enlight- 
ened me  by  his  gifts,  and  sanctified  and  preserved  me  in  the 
true  faith  ;  in  like  manner  as  he  calls,  gathers,  enlightens  and 
sanctifies  the  whole  Christian  Church  on  earth,  and  preserves  it 
in  union  with  Jesus  Christ  in  the  true  faith,"  etc. 

And  in  the  explanation  of  the  second  petition  of  the  Lord's  4 : 
Prayer  the  following  words  occur:    "When  is  this  effected? 
When  our  Heavenly  Father  gives  us  his  Holy  Spirit,  so  that 
by  his   grace  we   believe  his   holy  Word   and   live  a  godly 
life,"  etc. 

These  passages  declare  that,  from  our  own  powers,  we  cannot  42 
come  to  Christ,  but  God  must  give  us  his  Holy  Ghost,  by  whom 
we  are  enlightened,  sanctified,  and  thus  brought  to  Christ  through 
faith,  and  upheld  in  him ;  and  no  mention  is  made  of  our  will 
or  co-operation. 

To  this  we  will  add  a  passage  in  which  Dr.  Luther  expresses  43 
himself,  together  with  a  solemn  declaration  added  thereto,  that  he 
intends  to  persevere  in  this  doctrine  unto  the  end,  in  his  Large 
Confession  concerning  the  Holy  Supper:  "  Hereby  I  reject  and 
condemn,  as  nothing  but  error  all  dogmas  which  extol  our  free 
will ;  as  they  directly  conflict  with  this  help  and  grace  of  our 
Saviour,  Jesus  Christ.  For  since,  out  of  Christ,  death  and  sin 
are  our  lords,  and  the  devil  our  god  and  prince,  there  can  be  nc 
power  or  might,  no  wisdom  or  understanding,  in  us,  whereby  we 
can  qualify  ourselves  for,  or  strive  after  righteousness  and  life; 
but  we  are  evidently  the  blinded  and  imprisoned  ones  of  sin 
and  the  devil,  to  do  and  to  think  what  pleases  him  and  is  con- 
trary to  God  and  his  commandments." 

In  these  words  Dr.  Luther  of  godly  and  holy  memory  as- 4 
cribes  no  power  whatever  to  our  free  will  to  qualify  itself  for 
righteousness  or  strive  after  it,  but  says  that  man  is  blinded  and 
held  carptive,  to  do  only  the  devil's  will  and  that  which  is  con- 
trary to  God  the  Lord.  Therefore  here  there  is  no  co-operation 
of  our  will  in  the  conversion  of  man,  and  man  must  be  drawn  and 
rqq  be  born  anew  of  God ;  otherwise  the  thought  of  turning 
one's  self  to  the  Holy  Gospel  for  the  purpose  of  accepting 
it  cannot  arise  in  our  hearts.  Of  this  matter  Dr.  Luther  also 
wrote  in  his  book  De  Servo  Arbitrio,  i.  e.  Of  the  Captive  Will 
of  Man,  in  opposition  to  Erasmus,  and  well  and  thoroughly 
elucidated  and  supported  this  position,  and  afterward  in  his 
magnificent  exposition  of  the  book  of  Genesis,  especially  of 
chapter  26,  he  repeated  and  explained  it.     He  has  there  also  in 


Part  II.    THE  FEEE  WILL,  OK  HUMAN  POWERS.       661 

the  best  and  most  careful  way  guarded  against  all  misunder- 
standing and  perversion,  his  opinion  and  understanding  of  some 
other  peculiar  disputations  introduced  incidentally  by  Erasmus, 
as  Of  Absolute  Necessity,  etc. ;  to  which  we  also  hereby  appeal, 
and  we  recommend  it  to  others. 

On  this  account  the  doctrine  is  incorrect  by  which  it  is  as-  45 
serted  that  the  unregenerate  man  has  still  sufficient  power  to 
desire  to  receive  the  Gospel  and  to  be  comforted  by  it,  and  ihat 
thus  the  natural  human  will  co-operates  in  a  manner  in  conver- 
sion. For  such  an  erroneous  opinion  is  contrary  to  the  holy, 
divine  Scriptures,  the  Christian  Augsburg  Confession,  its  Apol- 
ogy, the  Smalcald  Articles,  the  Large  and  the  Small  Catechisms 
of  Luther,  and  other  writings  of  this  excellent  highly  [divinely] 
illumined  theologian. 

This  doctrine  concerning  the  inability  and  wickedness  of  our  46 
natural  free  will,  and  concerning  our  conversion  and  regenera- 
tion, viz.  that  it  is  a  work  of  God  alone  and  not  of  our  pow- 
ers, is  impiously  abused  both  by  enthusiasts  and  by  Epicureans ; 
aad  by  their  speeches  many  persons  have  become  disorderly  and 
irregular,  and  in  all  the  Christian  exercises  of  prayer,  reading 
and  devout  meditation  have  become  idle  and  indolent,  as  they 
say  that,  because  from  their  own  natural  powers  they  are  un- 
able to  convert  themselves  to  God,  they  will  always  strive  with 
all  their  might  against  God,  or  wait  until  God  violently  con- 
vert them  against  their  will ;  or  because  they  can  do  nothing 
in  these  spiritual  things,  but  everything  is  of  the  operation 
alone  of  God  the  Holy  Ghost,  they  will  neither  hear  nor  read 
the  Word  nor  use  the  sacrament,  but  wait  until  God,  without 
means,  infuses  from  heaven  his  gifts,  so  that  they  can  truly,  in 
themselves,  feel  and  perceive  that  God  has  converted  them. 
fi™        Other  desponding  hearts  [our  godly  doctrine  concerning  47 

the  free  will  not  being  rightly  understood]  might  perhaps 
fall  into  hard  thoughts  and  perilous  doubt  as  whether  God  have 
elected  them,  and  through  the  Holy  Ghost  will  work  also  in 
them  his  gifts,  especially  when  they  are  sensible  of  no  strong, 
burning  faith  and  sincere  obedience,  but  only  weakness,  fear 
and  misery. 

For  this  reason  we  will  now  relate  still  further  from  God's  48 
Word  how  man  is  converted  to  God,  how  and  through  what 
means  (namely,  through  the  oral  Word  and  the  holy  Sacra- 
ments) the  Holy  Ghost  is  efficacious  in  us,  and  is  willing  to 
work  and  bestow,  in  our  hearts,  true  repentance,  faith  and  new 
spiritual  power  and  ability  for  good,  and  how  we  should  act 
ourselves  towards  these  means,  and  [how]  use  them. 

It  is  not  God's  will  that  any  one  should  perish,  but  that  49 
all  men  should  be  converted  to  him  and  be  saved  eternally. 
(Ez.  33;  11):  "As  I   live,  I   have  no  pleasure  in   the  death 
71 


5G2  THE  FORMULA  OF  CONCORD. 

of  the  wicked ;  but  that  the  wicked  turn  from  his  way  and 
live."  (John  3:  16):  "For  God  so  loved  the  world  that  he 
gave  his  only-begotten  Son,  that  whosoever  believeth  in  him 
should  not  perish,  but  have  everlasting  life." 

Therefore  God,  out  of  his  immense  goodness  and  mercy,  $1 
causes  his  divine  eternal  Law  and  his  wonderful  plan  con- 
cerning our  redemption,  namely,  the  holy,  only  saving  Gos- 
pel of  his  dear  Son,  our  only  Saviour  and  Redeemer,  to  be 
publicly  proclaimed;  and  by  this  [preaching]  collects  for  him- 
self from  the  human  race  an  eternal  Church,  and  works  in  the 
hearts  of  men  true  repentance  and  knowledge  of  sins,  and 
true  faith  in  the  Son  of  God,  Jesus  Christ.  And  by  this 
means,  and  in  no  other  way,  namely,  through  his  holy  Word, 
when  it  is  heard  as  preached  or  is  read,  and  the  holy  Sacra- 
ments when  they  are  used  according  to  the  Word,  God  desires 
to  call  men  to  eternal  salvation,  to  draw  them  to  himself,  and 
to  convert,  regenerate  and  sanctify  them.1  (1  Cor.  1  :  21) :  51 
"  For  after  that,  in  the  wisdom  of  God,  the  world  by  wisdom 
knew  not  God,  it  pleased  God,  by  the  foolishness  of  preaching, 
to  save  them  that  believe."  (Acts  10  :  5,  6) :  Peter  "  shall  tell 
thee  what  thou  oughtest  to  do."  (Rom.  10  :  17) :  "  Faith  com- 
eth  by  hearing,  and  hearing  by  the  Word  of  God."  (John  17  : 
601  17,  20) :  "  Sanctify  them  by  thy  truth  ;  thy  Word  is  truth," 
etc.  "  Neither  pray  I  for  these  alone ;  but  for  them  also 
which  shall  believe  on  me  through  their  word."  Therefore  the 
eternal  Father  calls  down  from  heaven,  concerning  his- dear 
Son,  and  concerning  all  who,  in  his  name,  preach  repentance 
and  forgiveness  of  sins:  "Hear  ye  him"  (Matt.  17:5). 

This  preaching  [of  God's  Word]  all  who  wish  to  be  saved  52 
ought  to  hear.    For  the  preaching  and  hearing  of  God's  Word 
are  instruments  of  the  Holy  Ghost,  by,  with   and  through 
which  he  desires  to  work  efficaciously,  and  to  convert  men  to 
God,  and  to  work  in  them  both  to  will  and  to  do. 

This  Word  man  can  externally  hear  and  read,  even  though  53 
he  be  not  yet  converted  to  God  and  regenerate ;  for  in  these 
external  things,  as  above  said,  man,  even  since  the  fall,  has,  to 
a  certain  extent,  a  free  will,  so  that  he  can  go  to  church  and 
hear  or  not  hear  the  sermon. 

Through  this  means,  namely,  the  preaching  and  hearing  of  54 
his  Word,  God  works,  and  breaks  our  hearts,  and  draws  man, 
so  that  through  the  preaching  of  the  Law  he  sees  his  sins  and 
God's  wrath,  and  experiences  in  his  heart  true  terrors,  repent- 
ance and  sorrow  [contrition],  and,  through  the  preaching  and 
consideration  of  the  holy  Gospel  concerning  the  gracious  for- 

1  I  52 ;  Apology,  vii. :  36  ;  Smalcald  Articles,  Part  III.,  Art.  viii. :  3  sqq. , 
Siil.  Dec.  xi. :  76,  77. 


Part  U.    THE  FREE  WILL,  OR  HUMAN  POWERS.       563 

giveness  of  sins  in  Christ,  a  spark  of  faith  is  kindled  in  him, 
which  accepts  the  forgiveness  of  sins  for  Christ's  sake,  and 
comforts  itself  with  the  promise  of  the  Gospel,  and  thus  the 
Holy  Ghost  (who  works  all  this)  is  given  to  the  heart  (Gal. 
4  :  6). 

Although  now  both,  viz.  the  planting  and  watering  of  the  55 
preacher,  and  the  running  and  willing  of  the  hearer,  would  be 
to  no  purpose,  and  no  conversion  would  follow,  if  the  power 
and  efficacy  of  the  Holy  Ghost  were  not  added  thereto,  who, 
through  the  Word  preached  and  heard,  enlightens  and  converts 
die  hearts,  so  that  men  believe  this  Word,  and  assent  thereto ; 
nevertheless  neither  preacher  nor  hearer  should  doubt  this  grace 
and  efficacy  of  the  Holy  Ghost,  but  should  be  certain,  if  the 
Word  of  God  is  preached  purely  and  clearly,  according  to  the 
command  and  will  of  God,  and  men  listen  attentively  and 
earnestly,  and  meditate  upon  it,  that  God  is  certainly  present 
with  his  grace,  and  grants,  as  has  been  said,  what  man  can 
nnn    otherwise  from  his  own  powers  neither  accept  nor  give. 

For  concerning  the  presence,  operation  and  gifts  of  the  56 
Holy  Ghost  we  should  not  and  cannot  always  judge  from  sense, 
L  e.  as  to  how  and  when  they  are  experienced  in  the  heart ;  but 
because  they  are  often  covered  and  occur  in  great  weakness,  we 
should  be  certain,  from  and  according  to  the  promise,  that 
preaching  and  hearing  the  Word  of  God  is  [truly]  an  office 
and  work  of  the  Holy  Ghost,  whereby  he  is  certainly  efficacious 
and  works  in  our  hearts  (2  Cor.  2  :  14  sqq.)  [3  :  5  sqq.]. 

But  if  a  man  will  not  hear  preaching  or  read  God's  Word,  57 
but  despises  the  Word  and  Church  of  God,  and  thus  dies 
and  perishes  in  his  sins,  he  neither  can  console  himself  with 
God's  eternal  election  nor  obtain  his  mercy;  for  Christ,  in 
whom  we  are  chosen,  offers  to  all  men  his  grace  in  Word  and 
holy  sacraments,  and  wishes  earnestly  that  the  Word  be  heard, 
and  has  promised  that  where  two  or  three  are  gathered  together 
in  his  name,  and  are  occupied  with  his  holy  Word,  he  will  be 
in  their  midst. 

But  where  such  a  man  despises  the  instrument  of  the  Holy  5 
Ghost,  and  will  not  hear,  no  injustice  befalls  him  if  the  Holy 
Ghost  do  not  enlighten  him,  but  he  be  allowed  to  remain  in  the 
darkness  of  his  unbelief,  and  to  perish ;  for  of  this  it  is  writ- 
ten (Matt.  23  :  37) :  "  How  often  would  I  have  gathered  thy 
children  together,  even  as  a  hen  gathereth  her  chickens  under 
her  wings,  and  ye  would  not !" 

And  in  this  respect  it  might  well  be  said  that  man  is  not  a  59 
stone  or  block.    For  a  stone  or  block  does  not  resist  that  which 
moves  it,  and  does  not  understand  and  is  not  sensible  of  what 
is  being  done  with  it,  as  a  man,  as  long  as  he  is  not  converted, 
with  his  will  resists  God  the  Lord.    And  it  is  nevertheless  true 


564  THE  FORMULA  OF  CONCORD. 

that  a  man  before  his  conversion  is  still  a  rational  creature, 
having  an  understanding  and  will,  yet  not  an  understanding 
with  respect  to  divine  things,  or  a  will  to  will  something  good 
and  salutary.  Yet  he  can  do  nothing  whatever  for  his  conver- 
sion (as  has  also  been  said  [frequently]  above),  and  is  in  this 
respect  much  worse  than  a  stone  and  block;  for  he  resists  the 
Word  and  will  of  God,  until  God  awakens  him  from  the  death 
of  sin,  enlightens  and  renews  him. 
mo        And  although  God  does  not  force  man  to  become  godly  64 

(for  those  who  always  resist  the  Holy  Ghost  and  persist- 
ently oppose  the  known  truth,  as  Stephen  says  of  the  hardened 
Jews  (Acts  7  :  51),  will  not  be  converted),  yet  God  the  Lord 
draws  the  man  whom  he  wishes  to  convert,  and  draws  him,  too, 
in  such  a  way  that  his  understanding,  in  place  of  darkened,  be- 
comes enlightened,  and  his  will,  in  place  of  perverse,  becomes 
obedient.  And  the  Scriptures  call  this  "  creating  a  new  heart " 
(Ps.  51  :  10). 

For  this  reason  it  cannot  be  correctly  said  that  man,  before  61 
his  conversion,  has  a  certain  modus  agendi,  namely,  a  way  of 
working  in  divine  things  something  good  and  salutary.  For 
inasmuch  as  man,  before  his  conversion,  is  dead  in  sins  (Eph. 
2  :  5),  there  can  be  in  him  no  power  to  work  anything  good  in 
divine  things,  and  therefore  he  has  also  no  modus  agendi,  or  way 
of  working  in  divine  things.  But  when  a  declaration  is  made  62 
concerning  this  matter  as  to  how  God  works  in  man,  God  has 
nevertheless  a  modus  agendi,  or  way  of  working  in  a  man,  as  in 
a  rational  creature,  quite  different  from  his  way  of  working  in 
another  creature  that  is  irrational,  or  in  a  stone  and  block. 
Nevertheless  to  man,  before  his  conversion,  a  modus  agendi,  or 
any  way  of  working  something  good  in  spiritual  things,  cannot 
be  ascribed. 

But  when  man  is  converted,  and  is  thus  enlightened,  and  his  63 
will  is  renewed,  man  (so  far  as  he  is  regenerate  or  is  a  new  man) 
wills  what  is  good,  and  "  delights  in  the  Law  of  God  after  the 
inward  man  "  (Rom.  7  :  22),  and  henceforth  does  good  to  such 
an  extent  and  as  long  as  he  is  impelled  by  God's  Spirit,  as 
Paul  says  (Rom.  8:14):  "  For  as  many  as  are  led  by  the  Spirit 
of  God,  they  are  the  sons  of  God."  And  this  impulse  of  the  64 
Holy  Ghost  is  not  a  coactio  or  coercion,  but  the  converted  man 
does  good  spontaneously,  as  David  says  (Ps.  110:4):  "Thy 
people  shall  be  willing  in  the  day  of  thy  power."  And  never- 
theless that  [the  strife  of  the  flesh  and  spirit]  also  remains  in 
the  regenerate,  of  which  St.  Paul  wrote  (Rom.  7  :  22  sq.) : 
"  For  I  delight  in  the  Law  of  God  after  the  inward  man  :  but 
I  see  another  law  in  my  members,  warring  against  the  law  of 
my  mind,  and  bringing  me  into  captivity  to  the  law  of  sin 
which  is  in  my  members."     Also  ( v.  25) :  "  So  then  with  m> 


Part  II.    THE  FREE  WILL,  OR  HUMAN  POWERS.        565 

mind  I  myself  serve  the  Law  of  God ;  but  with  the  flesh  the 
law  of  sin."  Also  (Gal.  5:17):  "  For  the  flesh  lusteth  against 
the  spirit,  and  the  spirit  against  the  flesh ;  and  these  are  con- 
fi0.  trary  the  one  to  the  other;  so  that  ye  cannot  do  the  things 
that  ye  would." 

From  this,  then,  it  follows  that  as  soon  as  the  Holy  Ghost,  65 
as  has  been  said,  through  the  Word  and  holy  Sacraments,  has 
begun  in  us  this  his  work  of  regeneration  and  renewal,  it  is 
certain  that,  through  the  power  of  the  Holy  Ghost,  we  can  and 
should  co-operate,  although  still  in  great  weakness.  But  this 
does  not  occur  from  our  fleshly  natural  powers,  but  from  the 
new  powers  and  gifts  which  the  Holy  Ghost  has  begun  in  us  in 
conversion,  as  St.  Paul  expressly  and  earnestly  exhorts  that  "  as 
workers  together"  we  "receive  not  the  grace  of  God  in  vain" 
(2  Cor.  6  :  1).  This,  then,  is  nothing  else,  and  should  thus  66 
be  understood,  than  that  the  converted  man  does  good  to  such 
an  extent  and  so  long  as  God,  by  his  Holy  Spirit,  rules,  guides 
and  leads  him,  and  that  as  soon  as  God  would  withdraw  from 
him  his  gracious  hand,  he  could  not  continue  for  a  moment  in 
obedience  to  God.  But  if  this  would  be  understood  thus 
[if  any  one  would  take  the  expression  of  St.  Paul  in  this 
sense],  that  the  converted  man  co- works  with  the  Holy  Ghost, 
in  the  manner  that  two  horses  together  draw  a  wagon,  this 
can  in  no  way  be  conceded  without  prejudice  to  the  divine 
truth. 

[(2  Cor.  6:1):  Suvspyouvvez  napaxalobfisv :  We  who  are 
servants  or  co-workers  with  God  beseech  you  who  are  "  God's 
husbandry"  and  " God's  building"  (1  Cor.  3  :  9)  to  imitate  our 
example,  that  the  grace  of  God  may  not  be  among  you  in  vain 
(1  Cor.  15  :  10),  but  that  ye  may  be  the  temple  of  God,  living 
and  dwelling  in  you  (2  Cor.  6  :  16)]. 

Therefore  there  is  a  great  difference  between  baptized  and  67 
unbaptized  men.  For  since,  according  to  the  doctrine  of  St. 
Paul  (Gal.  3  :  27),  all  who  have  been  baptized  have  put  on 
Christ,  and  thus  are  truly  regenerate,  they  have  now  a  liberated 
will,  i.  e.  as  Christ  says  they  have  been  made  free  again  (John 
8  :  36) ;  for  this  reason  they  afterward  not  only  hear  the  Word, 
but  also,  although  in  great  weakness,  are  able  to  assent  to  it  and 
accept  it. 

For  since  we,  in  this  life,  receive  only  the  first-fruits  of  the  68 
Spirit,  and  the  new  birth  is  not  complete,  but  only  begun  in  us, 
fiQr  the  combat  and  struggle  of  the  flesh  against  the  spirit  re- 
mains even  in  the  elect  and  truly  regenerate  man,  in  which 
there  is  a  great  difference  perceptible  not  only  among  Christians, 
in  that  one  is  weak  and  another  strong  in  the  spirit,  but  also 
every  Christian  experiences  in  himself  that  at  one  time  he  is 
joyful  in  spirit,  and  at  another  fearful  and  alarmed :  at  one 


566  THE  FORMULA   OF  OONOORD. 

time  ardent  in  love,  strong  in  faith  and  hope,  and  at  another 
eold  and  weak. 

But  when  the  baptized  have  acted  against  conscience,  allowed  69 

sin  to  prevail  in  them,  and  thus  have  grieved  and  lost  the  Holy 
Ghost,  in  them,  they  need  not  be  rebaptized,  but  must  again  be 
converted,  as  has  been  sufficiently  said  before. 

For  it  is  once  for  all  true  that  in  genuine  conversion  070 
•hange,  new  emotion  [renewal]  and  movement  in  understand- 
ing will  and  heart  must  occur,  namely,  that  the  heart  perceive 
sin,  dread  God's  wrath,  turn  itself  from  sin,  perceive  and  accept 
the  promise  of  grace  in  Christ,  have  good  spiritual  thoughts,  a 
Christian  purpose  and  diligence,  and  strive  against  the  flesh. 
For  where  none  of  these  occurs  or  is  present  there  is  also  no 
true  conversion.  But  since  the  question  is  concerning  the  effi-71 
cient  cause,  i.  e.  who  works  this  in  us,  and  whence  man  has 
this,  and  how  he  attains  it,  this  doctrine  is  thus  stated  :  Because 
the  natural  powers  of  man  cannot  act  or  help  thereto  (1  Cor. 
2 :  14 ;  2  Cor.  3  :  5),  God,  out  of  his  infinite  goodness  and  mercy, 
comes  first  to  us,  and  causes  his  holy  Gospel  to  be  preached, 
whereby  the  Holy  Ghost  desires  to  work  and  accomplish  in  us 
this  conversion  and  renewal,  and  through  preaching  and  med- 
itation upon  his  Word  kindles  in  us  faith  and  other  divine  vir- 
tues, so  that  they  are  gifts  and  operations  of  the  Holy  Ghost 
alone.  This  doctrine  also  directs  us  to  the  means  whereby  the  72 
Holy  Ghost  desires  to  begin  and  work  this  [which  we  have 
mentioned],  instructs  us  how  those  gifts  are  preserved,  strength- 
ened and  increased,  and  admonishes  us  that  we  should  not  re- 
ceive this  grace  of  God  in  vain,  but  diligently  ponder  how 
grievous  a  sin  it  is  to  hinder  and  resist  such  operations  of  the 
Holy  Ghost. 
nrxn        From  this  thorough  explanation  of  the  entire  doctrine  7} 

concerning  the  free  will  we  can  now  judge  also  with  re- 
spect to  the  last  of  the  questions  upon  which,  for  quite  a  num- 
ber of  years,  there  has  been  controversy  in  the  churches  of  the 
Augsburg  Confession :  (Whether  man  before,  in  or  after  his 
conversion  resists  the  Holy  Ghost,  or  does  nothing  whatever, 
but  only  suffers  what  God  works  in  him  [or  is  purely  passive]? 
Whether  in  conversion  man  is  like  a  block?  Whether  the 
Holy  Ghost  is  given  to  those  who  resist  him  ?  Whether  con- 
version occur  by  coercion,  so  that  God  coerces  men  to  conver- 
sion against  their  wills  ?),  and  the  opposite  dogmas  and  errors 
are  seen,  exposed,  censured  and  rejected,  namely : 

1.  First,  the  folly  of  the  Stoics  and  Manichseans,  [who  as- 71 
serted]  that  everything  that  happens  must  so  happen,  and  that 
man  does  everything  from  coercion,  and  that  even  in  outward 
things  the  will  of  man  has  no  freedom  or  ability  to  afford  to  a 
certain  extent  external   righteousness  and   respectable  deport- 


Part  II.    THE  FREE  WILL,  OR  HUMAN  POWERS.        567 

merit,  and  to  avoid  external  sins  and  vices,  or  that  the  will  of 
man  is  coerced  to  external  wicked  deeds,  inchastity,  robbery  and 
murder,  etc. 

2.  Secondly,  the  gross  error  of  the  Pelagians,  that  the  free  75 
will,  from  its  own  natural  powers  and  without  the  Holy  Ghost, 
can  turn  itself  to  God,  believe  the  Gospel,  and  be  obedient  in 
heart  to  God's  Law,  and  by  this,  its  voluntary  obedience,  can 
merit  the  forgiveness  of  sins  and  eternal  life. 

3.  Thirdly,  the  error  of  the  Papists  and  scholastics,  who  76 
have  presented  it  in  a  somewhat  more  subtile  form,  and  have 
taught  that  man  from  his  own  natural  powers  can  make  a  be- 
ginning of  doing  good  and  of  his  own  conversion,  and  that 
then  the  Holy  Ghost,  because  man  is  too  weak  to  bring  it  to 
completion,  comes  to  the  aid  of  the  good  that  has  been  begun 
from  his  own  natural  powers. 

4.  Fourthly,  the  doctrine  of  the  Synergists,  who  pretend  that  77 
man  is  not  absolutely  dead  to  good  in  spiritual  things,  but  is 
badly  wounded  and  half  dead.     Therefore,  although  the  free 
™7    will  is  too  weak  to  make  a  beginning,  and  by  its  own 

powers  to  convert  itself  to  God,  and  to  be  obedient  in 
heart  to  God's  Law ;  nevertheless  when  the  Holy  Ghost  makes 
a  beginning,  and  calls  us  through  the  Gospel,  and  offers  his 
grace,  the  forgiveness  of  sins  and  eternal  salvation,  that  then 
the  free  will,  from  its  own  natural  powers,  meets  God,  and  to  a 
certain  extent,  although  feebly,  can  act,  help  and  co-operate 
thereto,  can  qualify  itself  for,  and  apply  itself  to  grace,  and 
embrace  and  accept  it,  and  believe  the  Gospel,  and  also,  in  the 
progress  and  support  of  this  work,  it  can  co-operate,  by  its  own 
powers,  with  the  Holy  Ghost.1 

But,  on  the  contrary,  it  has  above  been  shown  at  length  that  78 
such  power,  namely,  the  facultas  applicandi  se  ad  gratiam,  i.  e. 
to  qualify  one's  self  from  nature  for  grace,  does  not  proceed  from 
our  own  natural  powers,  but  alone  from  the  operation  of  the 
Holy  Ghost, 

5.  Also  the  following  doctrine  of  the  popes  and  monks,  that,  79 
since  regeneration,  man,  in  this  life,  can  completely  fulfil  the 
Law  of  God,  and  through  the  fulfilment  of  the  Law  be  right- 
eous before  God  and  merit  eternal  life. 

6.  On  the  other  hand,  the  enthusiasts  should  be  rebuked  80 
with  great  severity  and  zeal,  and  should  in  no  way  be  tolerated 
in  the  Church  of  God,  who  fabricate  that  God,  without  any 
means,  without  the  hearing  of  the  divine  Word,  and  without 
the  use  of  the  holy  Sacraments,  draws  man  to  himself,  and  en- 
lightens, justifies  and  saves  him.2 

7.  Also  those  who  fabricate  that  in  conversion  and  regenera-81 


1  Cf.  Epitome,  ii. :  11,  12,  notes.  '  Ibid.,  ii. :  13. 


568  THE   FORMULA   OF  CONCORD. 

tion  God  so  creates  a  new  heart  and  new  man  that  the  sub- 
staoce  and  essence  of  the  old  Adam,  and  especially  the  rational 
soul,  are  altogether  annihilated,  and  a  new  essence  of  the  soul 
is  created  out  of  nothing.1  This  error  St.  Augustine  expressly 
rebukes  on  Psalm  25,  where  he  quotes  the  passage  from  Paul 
(Eph.  4  :  22) :  "Put  off  the  old  man,"  etc.,  and  explains  it  in 
the  following  words:  "That  no  one  may  think  that  some  sub- 
stance is  to  be  laid  aside,  he  has  explained  what  it  is  to  lay  aside 
the  old  man,  and  to  put  on  the  new,  when  he  says  in  the  suc- 
ceeding words:  '  Putting  away  lying,  speak  the  truth.'  So 
that  is  to  put  off  the  old  man  and  to  put  on  the  new." 
nnn        8.  Also  if  the  following  expressions  be  used  without  82 

being  explained,  viz.  that  the  will  of  man,  before,  in,  and 
after  conversion,  resists  the  Holy  Ghost,  and  that  the  Holy 
Ghost  is  given  to  those  who  resist  him.2 

For  from  the  preceding  explanation  it  is  manifest  that  where  83 
no  change  whatever  occurs  through  the  Holy  Ghost  to  that 
which  is  good  in  understanding,  heart  and  will,  and  man  does 
not  at  all  believe  the  promise,  and  is  not  rendered  fit  by  God 
for  grace,  but  entirely  resists  the  Word,  there  no  conversion  has 
occurred  or  can  exist.  For  conversion  is  such  a  change  through 
the  operation  of  the  Holy  Ghost,  in  the  understanding,  will  and 
heart  of  man,  that,  by  this  operation  of  the  Holy  Ghost,  man 
can  receive  the  offered  grace.  And  indeed  all  those  who  ob- 
stinately and  persistently  resist  the  operations  and  movements 
of  the  Holy  Ghost,  which  take  place  through  the  Word,  do 
not  receive,  but  grieve  and  lose  the  Holy  Ghost. 

There  remains,  nevertheless,  also  in  the  regenerate  a  refrac-  84 
toriness  of  which  the  Scriptures  speak,  namely,  that  "  the  flesh 
lusteth  against  the  spirit"  (Gal.  5  :  17),  that  "  fleshly  lusts  war 
against  the  soul  "  (1  Pet.  2:11),  and  that  "  the  law  in  the  mem- 
bers wars  against  the  law  of  the  mind"  (Horn.  7  :  23). 

Therefore  the  man  who  is  not  regenerate  wholly  resists  God,  85 
and  is  altogether  a  servant  of  sin  (John  8  :  34;  Rom.  6  :  16). 
But  the  regenerate  delights  in  the  Law  of  God  after  the  inward 
man,  but  nevertheless  sees  in  his  members  the  law  of  sin,  which 
wars  against  the  law  of  the  mind ;  on  this  account,  with  his 
mind,  he  serves  the  Law  of  God,  but,  with  the  flesh,  the  law  of 
sin  (Rom.  7  :  25).  In  this  way  the  correct  opinion  can  and 
should  be  thoroughly,  clearly  and  discreetly  explained  and 
taught. 

As  to  the  expressions  of  Chrysostom  and  Basil :   Trahit  Deus,  &( 
sed  volentem  trahit;  tantum  velis,  et  Deus  prceoccurrit,  and  also 
the  expression  of  the  scholastics  [and  Papists],  Hominis  voluntas 
in  conversione  non  est  otiosa,  sed  agit  aliquid,  i.  e.  "  God  draws, 

1  Epitome,  ii. :  14.  '  Ibid.,  ii. :  15 


PabtIL    THE  FREE  WILL,  OR  HLMAN  POWERS.        569 

but  he  draws  the  willing,"  and  "  In  conversion  the  will  of  man 
o  ,q  is  not  idle,  but  effects  something,"  (expressions  which  have 
been  introduced  for  confirming  the  natural  free  will  in 
man's  conversion,  against  the  doctrine  concerning  God's  grace), 
from  the  explanation  heretofore  presented  it  is  manifest  that 
they  are  not  in  harmony  with  the  form  of  sound  doctrine,  but 
are  contrary  to  it,  and  therefore  when  we  speak  of  conversion 
to  God  should  be  avoided. 

For  the  conversion  of  our  corrupt  will,  which  is  nothing  else  87 
Jian  a  resuscitation  of  it  from  spiritual  death,  is  only  and 
alone  a  work  of  God,  just  as  also  the  resuscitation  in  the  resur- 
rection of  the  body  should  be  ascribed  to  God  alone,  as  has 
been  above  fully  set  forth  and  proved  by  manifest  testimonies 
of  Holy  Scripture. 

But  how  in  conversion,  through  the  drawing  of  the  Holy  88 
Ghost,  God  changes  stubborn  and  unwilling  into  willing  men, 
and  that  after  such  conversion,  in  the  daily  exercise  of  repent- 
ance, the  regenerate  will  of  man  is  not  idle,  but  also  co-operates 
in  all  the  deeds  of  the  Holy  Ghost,  which  he  works  through  us, 
has  already  been  sufficiently  explained  above. 

So  also  when  Luther  says1  that  with  respect  to  his  conver-89 
sion  man  is  purely  passive,  L  e.  does  nothing  whatever  thereto, 
but  only  suffers  what  God  works  in  him,  his  meaning  is  not 
that  conversion  occurs  without  the  preaching  and  hearing  of 
God's  Word;  his  meaning  also  is  not  that  in  conversion  no 
new  emotion  is  awakened  in  us  by  the  Holy  Ghost,  and  no 
spiritual  operation  begun;  but  he  means  that  man  of  himself, 
or  from  his  natural  powers,  cannot  contribute  anything  or  help 
to  his  conversion,  and  that  conversion  is  not  only  in  part,  but 
altogether  an  operation,  gift  and  present  and  work  of  the  Holy 
Ghost  alone,  who  accomplishes  and  effects  it,  by  his  virtue  and 
power,  through  the  Word,  in  the  understanding,  will  and  heart 
of  man,  tanquam  in  subjedo  patiente,  i.  e.  where  man  does  or 
works  nothing,  but  only  suffers.  Not  as  a  statue  is  cut  in  a 
stone  or  a  seal  iuipressed  into  wax,  which  knows  nothing  of  it, 
and  also  perceives  and  wills  nothing  of  it,  but  in  the  way 
which  is  above  narrated  and  explained. 
rtjA        Because  also  the  youth  in  the  schools   have  been  greatly  9c 

perplexed  by  the  doctrine  of  the  three  efficient  causes2  con- 
curring in  the  conversion  to  God  of  the  unregenerate  man,  as 
to  the  manner  in  which  they,  namely,  the  Word  of  God 
preached  and  heard,  the  Holy  Ghost  and  the  will  of  man  con- 
jur ;  it  is  again  manifest  from  the  explanation  above  presented 

1  Cf.  Epitome,  ii. :  18. 

*  Melanchthon  in  Loci  Theologici  (1535),  Pfeffinger,  Strigel  and  others 
Cf.  Epit.,  ii. :  19. 

72 


)70  THE  FORMULA  OF  CONCORD. 

that  conversion  to  God  is  a  work  of  God  the  Holy  Ghost  alone, 
who  is  the  true  master-workman  that  alone  works  this  in  us, 
for  which  he  uses  the  preaching  and  hearing  of  his  Holy  Word 
as  his  ordinary  [and  lawful]  means  and  instrument.     But  the 
understanding  and   will  of  the  un  regenerate  man  are  nothing 
else  than  the  subjectum  convertendum,  i.  e.  that  which  is  to  be 
converted,  as  the  understanding  and  will  of  a  spiritually  dead 
man,  in  whom  the  Holy  Ghost  works  conversion  and  renewal, 
for  which  work  the  will  of  the  man  who  is  to  be  converted 
does  nothing,  but  only  lets  God   work  in  him,  until  he  is 
regenerate;  and  then  also  by  the  Holy  Ghost  he  works  [co- 
operates] in  other  succeeding  good  works  that  which  is  pleas- 
ing to  God,  in  the  way  and  to  the  extent  fully  set  forth  above. 

CHAPTER  III. 
Of  the  Righteousness  of  Faith  before  God. 

The  third  dissent  has  arisen,  among  some  theologians  of  the  i 
Augsburg  Confession  concerning  the  righteousness  of  Christ  or 
of  faith,  which,  out  of  grace,  is  imputed  by  God,  through  faith, 
to  poor  sinners  for  righteousness. 

For  one  side  has  contended  that  the  righteousness  of  faith,  2 
which  the  apostle  calls  the  righteousness  of  God,  is  God's  es- 
sential righteousness,  which  is  Christ  himself  as  the  true,  nat- 
ural and  essential  Son  of  God,  who,  by  faith,  dwells  in  the  elect 
and  impels  them  to  do  right,  and  who  thus  is  their  righteous- 
ness, compared  with  which  righteousness  the  sins  of  all  men 
are  as  a  drop  of  water  compared  with  the  great  ocean. 

On  the  contrary,  others  have  held  and  taught  that  Christ  is  3 
our  righteousness,  alone  according  to  his  human  nature. 
nii         In  opposition    to  both   these  sides,  it  is  unanimously 4 

taught  by  the  other  teachers  of  the  Augsburg  Confession 
that  Christ  is  our  righteousness,  not  alone  according  to  his  di- 
vine nature,  nor  also  alone  according  to  his  human  nature,  but 
according  to  both  natures,  who  as  God  and  man  has,  through 
his  complete  obedience,  redeemed,  justified  and  saved  us  from 
our  sins;  that  therefore  the  righteousness  of  faith  is  the  for- 
giveness of  sins,  reconciliation  with  God,  and  our  acceptance  as 
God's  children  on  account  of  the  obedience  only  of  Christ, 
which  alone  through  faith,  out  of  pure  grace,  is  imputed  for 
righteousness  to  all  true  believers,  and  on  account  of  it  they  are 
absolved  from  all  their  unrighteousness. 

Besides  this  [controversy]  there  are  on  account  of  the  In-  5 
terim  [by  occasion  of  the  formula  of  the  Interim  or  of  Inter- 
religion],  and  otherwise,  still  other  disputes  caused  and  excited 

Parallel   Passages. — Augsburg   Confession,   iv.,   vi.,  xii.,  xx. ;   Apology 
iv. ;  Suialcald  Articles,  Part  II.,  Art.  i. ;  Part  III.,  xiii. ;  Epitome,  iii. 


Part  II.    THE  RIGHTEOUSNESS  OF  FAITH  BEFORE  GOD.    571 

concerning  the  article  Of  Justification,  which  will  hereafter  be 
explained  in  the  antithesis,  i.  e.  in  the  enumeration  of  those 
errors  which  are  contrary   to  the  pure  doctrine  in  this  article. 

This  article  concerning  Justification  by  Faith  (as  the  Apol-  6 
ogy  says1)  is  the  chief  in  the  entire  Christian  doctrine,  without 
which  no  poor  conscience  has  any  firm  consolatiou,  or  can  know 
aright  the  riches  of  the  grace  of  Christ,  as  Dr.  Luther  also  has 
written :  "  If  only  this  article  remain  in  view  pure,  the  Chris- 
tian Church  also  remains  pure,  and  is  harmonious  and  without 
all  sects ;  but  if  it  do  not  remain  pure,  it  is  not  possible  to  resist 
any  error  or  fanatical  spirit"  (Tom.  5,  Jena  Ed.,  p.  159).  And 7 
concerning  this  article  Paul  especially  says  that  "  a  little  leaven 
leaveneth  the  whole  lump."  Therefore,  in  this  article  he  em- 
phasizes with  so  much  zeal  and  earnestness  the  exclusive  par- 
ticles, or  the  words  whereby  the  works  of  men  are  excluded 
(namely,  "  without  Law,"  "  without  works,"  "  out  of  grace " 
["  freely,"  Kom.  3 :  28 ;  4:5;  Eph.  2  :  8,  9]),  in  order  to  indi- 
cate how  highly  necessary  it  is  that  in  this  article,  by  the  side  of 
the  presentation  of  the  pure  doctrine,  the  antithesis,  i.  e.  all  con- 
trary dogmas,  by  this  means  be  separated,  exposed  and  rejected. 

Therefore,  in  order  that  this  dissent  may  be  explained  in  a  8 
Christian  way  according  to  God's  Word,  and,  b}'  his  grace,  be 
settled,  our  doctrine,  faith  and  confession  are  as  follows : 
/>i9        Concerning  the  righteousness  of  faith  before  God  we  9 

unanimously  believe,  teach  and  confess,  according  to  the 
comprehensive  summary  of  our  faith  and  confession  above  pre- 
sented, viz.  that  a  poor  sinful  man  is  justified  before  God,  L  e. 
absolved  and  declared  free  and  exempt  from  all  his  sins,  and 
from  the  sentence  of  well-deserved  condemnation,  and  adopted 
into  sonship  and  heirship  of  eternal  life,  without  any  merit  or 
worth  of  his  own,  also  without  all  preceding,  present  or  subse- 
quent works,  out  of  pure  grace,  alone  because  of  the  sole  merit, 
complete  obedience,  bitter  suffering,  death  and  resurrection  of 
our  Lord  Christ,  whose  obedience  is  reckoned  to  us  for  right- 
eousness. 

These  treasures  are  offered   us  by  the  Holy  Ghost  in  the  u, 
promise  of  the   holy  Gospel ;    and    faith    alone   is   the  only 
means  whereby  we  lay  hold  upon,  accept  and  apply  and  appro- 
priate them  to  ourselves.     This  faith  is  a  gift  of  God,  whereby  11 
we  apprehend  aright  Christ  our  Redeemer  in  the  Word  of  the 
Gospel,  and  trust  in  him,  that  for  the  sake  of  his  obedience 
alone,  out  of  grace,  we  have  the  forgiveness  of  sins,  and  before 
God  the  Father  are  regarded  godly  and  righteous,  and  are 
eternally  saved.    Therefore  the  expressions  of  Paul,  that  we  are  12 
"justified  by  faith  "  (Rom.  3  :  28),  or  that  "  faith  is  counted  for 

1  Ch.  ii.,  art,  iv. :  2. 


572  THE  FORMULA  OF  CONCORD. 

righteousness  *  (Rom.  4  :  5),  and  that  we  are  "  made  righteous 
by  the  obedience  of  one"  (Rom.  5  :  19),  or  that  "by  the  right- 
eousness of  one  justification  of  faith  came  to  all  men  n  (Rom. 
5:18),  are  regarded  and  received  as  equivalents.  For  faith  is 
justifies,  not  because  it  is  so  good  a  work  and  so  fair  a  virtue, 
but  because,  in  the  promise  of  the  Gospel,  it  lays  hold  of 
and  accepts  the  merit  of  Christ;  for  if  we  are  to  be  justified 
thereby,  this  must  be  applied  and  appropriated  by  faith. 
Therefore  the  righteousness  which,  out  of  pure  grace,  is  im- 14 
puted  to  faith  or  the  believer,  is  the  obedience,  suffering  and  res- 
urrection of  Christ,  by  which  he  has  made  satisfaction  for  us  to 
the  Law,  and  paid  the  price  of  our  sins.  For  since  Christ  is  not  15 
alone  man,  but  God  and  man  in  one  undivided  person,  he  was 
as  little  subject  to  the  Law,  because  he  is  the  Lord  of  the  Law, 
as,  in  his  own  person,  to  suffering  and  death.  Therefore  his 
obedience  not  only  in  suffering  and  dying,  but  also  that  he  in 
our  stead  was  voluntarily  subject  to  the  Law,  and  fulfilled  it  by 
his  obedience,  is  imputed  to  us  for  righteousness,  so  that,  on  ac- 
count of  this  complete  obedience,  which  by  deed  and  by  suffer- 
RiQ  in&>  m  l^e  a°d  nl  death,  he  rendered  his  heavenly  Father 
for  us,  God  forgives  our  sins,  regards  us  godly  and  right- 
eous, and  eternally  saves  us.  This  righteousness  is  offered  us  ifc 
by  the  Holy  Ghost  through  the  Gospel  and  in  the  sacraments, 
and  is  applied,  appropriated  and  received  through  faith,  whence 
believers  have  reconciliation  with  God,  forgiveness  of  sins,  the 
grace  of  God,  sonship  and  heirship  of  eternal  life. 

Accordingly,  the  word  justify  here  means  to  declare  righteous  17 
and  free  from  sins,  and,  for  the  sake  of  Christ's  righteousness, 
which  is  imputed  by  God  to  faith  (Phil.  3  :  9),  to  absolve  one 
from  their  eternal  punishment.  For  this  use  and  understand 
ing  of  this  word  is  common  in  the  Holy  Scriptures  of  the  Ola 
and  the  New  Testament,  (Pro v.  17:15):  "  He  that  justifieth 
the  wicked,  and  he  that  condemneth  the  just,  even  they  both  are 
abomination  to  the  Lord."  (Isa.  5  :  23) :  "  Woe  unto  them 
which  justify  the  wicked  for  reward,  and  take  away  the  right- 
eousness of  the  righteous  from  him  !"  (Rom.  8  :  33) :  "  Who 
shall  lay  anything  to  the  charge  of  God's  elect?  It  is  God  that 
justifieth,"  i.  e.  absolves  from  sins,  and  declares  exempt. 

But  because  sometimes  the  word  "  regeneration  "  is  employed  iH 
for  the  word  "justification,"  it  is  necessary  that  this  word  be 
properly  explained,  in  order  that  the  renewal  which  follows  the 
justification  of  faith  may  not  be  confounded  with  the  justifica- 
tion of  faith,  but  they  may  be  properly  distinguished  from  one 
another. 

For,  in  the  first  place,  the  word  "  regeneration  "  is  employed  \g 
so  as  to  comprise  at  the  same  time  the  forgiveness  of  sins  alone 
for  Christ's  sake,  and  the  succeeding  renewal  which  the  Hob 


Part  II.    THE  RIGHTEOUSNESS  OF  FAITH  BEFORE  GOD.   573 

Ghost  works  in  those  who  are  justified  by  faith.  Again,  it  is 
restricted  to  the  remission  of  sins  and  adoption  as  sons  of  G(  d. 
And  in  this  latter  sense  the  word  is  much  and  often  used  in 
the  Apology,  where  it  is  written  :  "  Justification  is  regenera- 
tion," l  although  St.  Paul  has  fixed  a  distinction  between  these 
words  (Tit.  3:5):  "  He  saved  us  by  the  washing  of  regenera- 
0.4  tion  and  renewal  of  the  Holy  Ghost."  As  also  the  word 
"  vivification "  has  sometimes  been  used  in  a  like  sense.2 
For  if  a  man  is  justified  through  faith  (which  the  Holy  Ghost  2<j 
alone  works),  this  is  truly  a  regeneration,  because  from  a  child  of 
wrath  he  becomes  a  child  of  God,  and  thus  is  transferred  from 
death  to  life,  as  it  is  written  (Eph.  2  ;  5) :  "  When  we  were  dead 
in  sins,  he  hath  quickened  us  together  with  Christ."  Also: 
"  The  just  shall  live  by  faith  "  (Rom.  1  :  17  [Hab.  2  :  4J).  In 
this  sense  the  word  is  much  and  often  used  in  the  Apology. 

But  again,  it  is  often  taken  for  sanctification  and  renewal,  21 
which  succeed  the  righteousness  of  faith,  as  Dr.  Luther  has 
thus  used  it  in  his  book  concerning  the  Church  and  the  Coun- 
cils, and  elsewhere. 

But  when  we  teach  that  through  the  operation  of  the  Holy  22 
Ghost  we  are  born  anew  and  justified,  the  sense  is  not  that 
after  regeneration  no  unrighteousness  clings  any  more,  in  being 
and  life,  to  the  justified  and  regenerate,  but  that  Christ,  with 
his  complete  obedience,  covers  all  their  sins,  which  still  in  this 
life  inhere  in  their  nature.  But  without  regard  to  this,  through 
faith  and  for  the  sake  of  Christ's  obedience  (which  Christ  ren- 
dered the  Father  for  us  from  his  birth  to  his  most  ignominious 
death  upon  the  cross),  they  are  declared  and  regarded  godly  and 
righteous,  although,  on  account  of  their  corrupt  nature,  they 
are  still  sinners,  and  so  remain  to  the  grave  [while  they  bear 
about  this  mortal  body],  But,  on  the  other  hand,  the  meaning 
is  not  that  we  dare  or  should,  without  repentance,  conversion 
and  renewal,  obey  sins,  and  remain  and  continue  in  them. 

For  true  [and  not  feigned]  contrition  must  precede;  and  to 23 
those  who  thus,  as  has  been  said,  out  of  pure  grace,  for  the  sake 
of  Christ  the  only  Mediator,  without  all  works  and  merit,  are 
righteous  before  God,  i.  e.  are  received  into  grace,  the  Holy 
Ghost  is  also  given,  who  renews  and  sanctifies  them,  and  works 
in  them  love  to  God  and  to  their  neighbor.  But  since  the  in- 
cipient renemil  is  in  this  life  imperfect,  and  sins  still  dwell  in 
the  flesh,  even  in  the  regenerate,  the  lighteousness  of  faith  be- 
fore God  consists  in  the  gracious  imputation  of  the  righteous- 
ness of  Christ,  without  the  addition  of  our  works,  »o  that  our 
o-ic  sins  are  forgiven  us,  and  covered  and  not  imputed  (Ron;. 
4  :  6  sqq.). 

1  Ch.  ii.,  art.  iv. :  12.  *  Apology,  ch.  v.,  art.  xii. :  46  sq. 


574  THE  FORMULA  OF  CONCORD. 

But  here  with  especial  diligence  the  greatest  attention  must  24 
afterwards  be  given,  if  the  article  of  justification  is  to  ri  main 
pure,  that  not  that  which  precedes  faith  and  that  whicL  suc- 
ceeds it  be  mingled  together  or  inserted  as  necessary  and  be- 
longing to  it,  because  to  speak  of  conversion  and  to  speak  of 
justification  are  not  one  and  the  same  thing. 

For  not  everything  that  belongs  to  conversion  belongs  like- 25 
wise  to  the  article  of  justification,  in  and  to  which  only  the  fol- 
lowing belong  and  are  necessary :  the  grace  of  God,  the  merit 
of  Christ,  and  faith  which  receives  this  in  the  promise  of  the 
Gospel,  whereby  the  righteousness  of  Christ  is  imputed  to  us, 
whence  we  receive  and  have  forgiveness  of  sins,  reconciliation 
with  God,  sonship  and  heirship  of  eternal  life. 

Therefore  true,  saving  faith  is  not  in  those  who  are  without  26 
contrition  and  sorrow,  and  who  have  a  wicked  purpose  to  remain 
and  persevere  in  sins  ;  but  true  contrition  precedes,  and  genuine 
faith  is  in  or  with  true  repentance  [justifying  faith  is  in  those 
who  repent  truly,  not  feign edly]. 

Love  is  also  a  fruit  which  surely  and  necessarily  follows  27 
true  faith.  For  that  one  does  not  love  is  a  sure  indication  that 
he  is  not  justified,  but  is  still  in  death,  or  has  lost  again  the 
righteousness  of  faith,  as  John  says  (1  John  3:14).  But  when 
Paul  says  (Rom.  3  :  28) :  "  We  are  justified  by  faith  without 
works,"  he  indicates  thereby  that  neither  the  contrition  that 
precedes  nor  the  works  that  follow  belong  to  the  article  or 
transaction  of  justification  by  faith.  For  good  works  do  not 
precede  justification,  but  follow  it,  and  the  person  must  be  jus- 
tified before  he  can  do  a  good  work. 

In  like  manner  also,  although  the  renewal  or  sanctification  28 
k?  also  a  benefit  of  Christ  the  Mediator  and  a  work  of  the 
Holy  Ghost,  it  does  not  belong  to  the  article  or  transaction  of 
justification  before  God,  but  follows  the  same,  shue,  on  account 
of  our  corrupt  flesh,  it  is  not,  in  this  life,  entirely  perfect  and 
complete,  as  Dr.  Luther  has  written  well  concerning  this  in  his 
excellent  and  extended  exposition  of  the  Epistle  to  the  Gala- 
p1fi    tians,  in  which  he  says  as  follows:  "  We  concede  indeed  29 

that  instruction  shouid  be  given  also  concerning  love  and 
good  works,  yet  in  such  a  way  that  this  be  done  wher  and 
where  it  is  necessary,  as,  namely,  when  we  have  to  do  with 
woiksover  and  beyond  this  matter  of  justification.  But  here 
the  chief  point  writh  which  we  have  to  do  is  this,  that  the  question 
is  not  whether  we  should  also  do  and  love  good  works,  but  by 
what  means  we  may  be  justified  before  God,  and  saved.  And 
here  we  answer  with  St.  Paul :  that  we  are  justified  alone  by 
faith  in  Christ,  and  not  by  the  Jeeds  of  the  Law  or  love.  Not 
that  we  hereby  entirely  reject  works  and  love,  as  the  adver- 
saries falsely  defame  and  accuse  us,  but  that  we  dare  not  allow 


PabtII.   the  righteousness  of  faith  before  god.  576 

ourselves  to  be  led  away,  as  Satan  would  desire,  from  the  chief 
point  with  which  we  have  here  to  do,  to  another  and  foreign 
transaction  which  does  not  belong  whatever  to  this  question. 
Therefore,  whereas,  and  as  long  as,  we  have  to  do  with  this 
article  of  justification  we  reject  and  condemn  works,  since  this 
article  can  admit  of  no  disputation  or  treatment  whatever  of 
the  subject  of  works;  therefore  in  this  matter  we  absolutely 
sever  all  Law  and  works  of  the  Law."     So  far  Luther. 

In  order,  therefore,  that  troubled  hearts  may  have  a  firm,  3c 
sure  consolation,  and  also  that  due  honor  be  accorded  the  merit 
of  Christ  and  the  grace  of  God,  the  Scriptures  teach  that  the 
righteousness  of  faith  before  God  consists  alone  in  the  gracious 
[gratuitous]  reconciliation  or  the  forgiveness  of  sins,  which  is 
presented  to  us  out  of  pure  grace,  for  the  sake  of  the  merit 
alone  of  Christ  as  Mediator,  and  is  received  alone  through  faith 
in  the  promise  of  the  Gospel.  Therefore,  in  justification  be- 
fore God,  faith  relies  neither  upon  contrition  nor  upon  love  or 
other  virtues,  but  alone  upon  Christ,  and  in  him  upon  his  com- 
plete obedience,  whereby  for  us  he  has  fulfilled  the  Law,  which 
[obedience]  is  imputed  to  believers  for  righteousness. 

It  is  also  neither  contrition  nor  love  or  any  other  virtue,  but  31 
faith  alone,  which  is  the  sole  means  and  instrument  whereby 
we  can  receive  and  accept  the  grace  of  God,  the  merit  of  Christ, 
and  the  forgiveness  of  sins,  which  are  offered  us  in  the  promise 
of  the  Gospel. 
017        It  is  also  correctly  said  that  believers  who  through  faith  32 

in  Christ  are  justified,  in  this  life  have  first  the  imputed 
righteousness  of  faith,  and  afterwards  also  the  incipient  right- 
eousness of  the  new  obedience  or  good  works.  But  these  two 
must  not  be  confounded  or  inserted  at  the  same  time  into  the 
article  of  justification  by  faith  before  God.  For  since  this  in- 
cipient righteousness  or  renewal  is  incomplete  and  imperfect  in 
us  in  this  life  because  of  the  flesh,  the  person  cannot  stand 
therewith  and  thereby  before  God's  tribunal,  but  before  God's 
tribunal  only  the  righteousness  of  the  obedience,  suffering  and 
death  of  Christ,  which  is  imputed  to  faith,  can  stand,  namely, 
that  only  for  the  sake  of  this  obedience  the  person  (even  after 
his  renewal,  when  he  has  already  many  good  works  and  is  in 
the  best  life)  is  pleasing  and  acceptable  to  God,  and  is  received 
into  adoption  and  heirship  of  eternal  life. 

Here  belongs  also  what  St.  Paul  writes  (Rom.  4  :  3),  that  33 
Abraham  was  justified  before  God  alone  through  faith,  for  the 
sake  of  the  Mediator,  without  the  co-operatJon  of  his  works, 
not  only  when  he  was  first  converted  from  idolatry  and  had  no 
good  works,  but  also  when  he  was  afterwards  renewed  by  the 
Holy  Ghost,  and  adorned  with  many  excellent  good  works 
(Gen.  15:6;  Heb.  11  :  8).    And  Paul  puts  the  following  ques- 


576  THE  FORMULA  OF  CONCORD. 

tion  (Rom.  4  :  1  sqq.) :  In  what,  then,  did  the  righteousness,  for 
everlasting  life,  of  Abraham  before  God,  whereby  God  was  gra- 
3ious  to  him,  and  he  was  pleasing  and  acceptable  to  God,  consist? 

Thereupon  he  answers:  "To  him  who  worketh  not,  but  be- 34 
lieveth  on  him  that  justifieth  the  ungodly,  his  faith  is  counted 
for  righteousness ;"  as  David  also  (Ps.  32  : 1)  speaks  of  the 
blessedness  of  the  man  to  whom  God  imputes  righteousness 
without  works. 

Therefore,  even  though  the  converted  and  believing  have  in- 35 
cipient  renewal,  sanctification,  love,  virtue  and  good  works,  yet 
these  neither  can  nor  should  be  introduced  into  or  confounded 
with  the  article  of  justification  before  God,  in  order  that  that 
honor  which  belongs  to  him  may  remain  with  Christ  the  Re- 
deemer, and  since  our  new  obedience  is  incomplete  and  imper- 
fect, tempted  consciences  may  have  sure  consolation. 

And  this  is  the  intention  of  the  apostle  Paul  when  in  this  36 
article  he  so  diligently  and  earnestly  emphasizes  the  exclusive 
particles,  i.  e.  the  words  whereby  works  are  excluded  from  the 
article  of  justification :  absque  operibus,  sine  lege,  gratis,  non  ex 
operibus,  i.  e.  "  of  grace,"  "  without  merit/'  "  without  works," 
n*a  "not  of  works."  These  exclusive  particles  are  all  com- 
prised in  the  expression :  "  By  faith  alone  in  Christ  we  are 
justified  before  God  and  saved."  For  thereby  works  are  ex- 
cluded, not  in  the  sense  that  a  true  faith  can  exist  without  con- 
trition, or  that  good  works  should,  must  and  dare  not  follow  true 
faith  as  sure  and  indubitable  fruits,  or  that  believers  neither  dare 
nor  must  do  anything  good ;  but  that  good  works  are  excluded 
from  the  article  of  justification  before  God,  so  that  in  the  trans- 
action of  the  justification  of  the  poor  sinner  before  God  they 
should  not  be  introduced,  inserted,  or  intermingled  as  necessary 
or  belonging  thereto.  The  true  sense  of  the  exclusive  particles 
in  the  article  of  justification  is  this,  which  should,  with  all  dili- 
gence and  earnestness,  be  urged  in  this  article : 

1.  That  thereby  [through  these  particles]  all  our  own  works,  3; 
merit,  worth,  glory  and  confidence  in  all  our  works  in  the  article 
of  justification  be  entirely  excluded,  so  that  our  works  be  nei- 
ther constituted  nor  regarded,  either  entirely  or  in  half  or  in  the 
least  part,  as  the  cause  or  merit  of  justification,  upon  which 
God  in  this  article  and  transaction  looks,  or  we  could  or  should 
rely. 

2,  That  this  office  and  property  abides  with  faith  alone,  that  3? 
it  alone,  and  nothing  else  whatever,  is  the  means  or  instrument 
by  and  through  which  God's  grace  and  the  merit  of  Christ  are, 
in  the  promise  of  the  Gospel,  received,  apprehended,  accepted, 
applied  to  us,  and  appropriated ;  and  that  from  this  office  and 
property  of  such  application  or  appropriation,  love  and  all  other 
virtues  or  works  are  excluded. 


Part  II.    THE  RIGHTEOUSNESS  OF   FAITH   BEFORE  GOD.  577 

3.  That  neither  renewal,  sanctification,  virtues  nor  good  works  39 
be  constituted  and  appointed  tanquam  forma1  aut  pars  aid  causa 
justificationis,  i.  e.  our  righteousness  before  God,  or  a  part  or 
cause  of  our  righteousness,  or  should  otherwise  be  intermingled 
under  any  pretext,  title  or  name  whatever  in  the  article  of  jus- 
tification as  necessary  and  belonging  thereto ;  but  that  the  right- 
eousness of  faith  consists  alone  in  the  forgiveness  of  sins  out 
fiiq  °f  Pure  grace,  alone  for  the  sake  of  Christ's  merit;  which 
blessings  are  offered  us  in  the  promise  of  the  Gospel,  and 
are  received,  accepted,  applied  and  appropriated  alone  by  faith. 

Therefore  the  true  order  between  faith  and  good  works,  and  4c 
also  between  justification  and  renewal  or  sanctification,  must 
abide  and  be  maintained. 

For  good  works  do  not  precede  faith,  neither  does  sanctifica-41 
tion  precede  justification.  But  in  conversion,  first  faith  is 
kindled  in  us  bv  the  Holv  Ghost  from  the  hearing  of  the  Gos- 
pel.  It  lays  hold  of  God's  grace  in  Christ,  whereby  the  per- 
son is  justified.  Then,  when  the  person  is  justified,  he  is  re- 
newed and  sanctified  by  the  Holy  Ghost,  from  which  renewal 
and  sanctification  the  fruits  of  good  works  then  follow.  This 
should  not  be  understood  as  though  justification  and  renewal 
were  sundered  from  one  another,  in  such  a  manner  that  a  gen- 
uine faith  sometimes  could  exist  and  continue  for  a  long  time, 
together  with  a  wicked  intention,  but  hereby  only  the  order  [of 
causes  and  effects,  of  antecedents  and  consequents]  is  indicated, 
as  to  how  one  precedes  or  succeeds  the  other.  For  that  never- 
theless remains  true  which  Luther  has  correctly  said  :  "  Faith 
and  good  works  [well]  agree  and  fit  [are  inseparably  connected]  ; 
but  it  is  faith  alone,  without  works,  which  lays  hold  of  the 
blessing ;  and  yet  it  is  never  and  at  no  time  alone."  This  has 
been  set  forth  above.2 

Many  disputations  also  are  usefully  and  well  explained  by  4a 
means  of  this  true  distinction,  of  which  the  Apology  treats  iD 
£20  reference  to  the  passage  (James  2  :  20).  For  when  the 
subject  is  concerning  how  faith  justifies,  the  doctrine  of 
St.  Paul  is  that  faith  alone,  without  works,  justifies  (Rom.  3 : 
28),  since,  as  has  been  said,  it  applies  and  appropriates  the  merit 
>f  Christ.  But  if  the  question  be :  Wherein  and  whereby  a 
Christian  can  perceive  and  distinguish,  either  in  himself  or  in 
another,  a  true  living  faith  from  a  feigned  and  dead  faith,  since 
many  idle,  secure  Christians  imagine  for  themselves  a  delusion 
in  place  of  faith,  while  they  nevertheless  have  no  true  faith? 
the  Apology  gives  this  answer:  "James  calls  that  dead  faith 
where  every  kind  of  good  works  and  fruits  of  the  Spirit  do 
not  follow."3    And  to  this  effect  the  Latin  edition  of  the  Apol- 

1  Cf.  Apology,  ch.  iii. :  100.     ■  See  above,  \  25  sqq.     '  Apology,  ch.  iii. :  127. 
73 


578  THE   FORMULA  OF  CONCORD. 

ogy  says:  "James  is  right  in  denying  that  we  are  justified  by 
such  faith  as  is  without  works,  ?.  e.  which  is  dead."1 

But  James  speaks,  as  the  Apology  says,2  concerning  the 43 
works  of  those  who,  through  Christ,  have  already  been  jus- 
tified, reconciled  with  God,  and  obtained  forgiveness  of  sins. 
But  if  the  question  be  asked,  Whereby  and  whence  faith  has 
this,  and  what  appertains  to  its  justifying  and  saving?  it  is  false 
and  incorrect  to  say:  that  faith  cannot  justify  without  works; 
or  that  faith  justifies  or  makes  righteous,  so  far  as  it  has  love 
with  it,  for  the  sake  of  which  love  this  is  ascribed  to  faith  [it 
has  love  with  it,  by  which  it  is  formed];  or  that  the  presence 
of  works  with  faith  is  necessary  if  man  is  to  be  justified  there- 
by before  God  ;  or  that  the  presence  of  good  works  in  the  article 
of  justification,  or  for  justification,  is  needful ;  likewise  that  the 
good  works  are  a  cause  without  which  man  cannot  be  justified, 
and  that  they  are  not  excluded  from  the  article  of  justification 
by  the  exclusive  particles,  as  when  St.  Paul  says :  "  Without 
works,"  etc.  For  faith  makes  righteous  alone  in  that,  as  a 
means  and  instrument,  it  lays  hold  of  and  accepts,  in  the 
promise  of  the  Gospel,  the  grace  of  God  and  the  merit  of 
Christ. 

Let  this  suffice,  according  to  the  plan  of  this  document,  as  a  44 
compendious  setting  forth  of  the  doctrine  of  justification  by 
faith,  which  is  treated  more  at  length  in  the  above-mentioned 
writings.  From  these,  the  antitheses  also,  i.  e.  the  false  con- 
trary dogmas,  are  easily  understood,  namely,  that  in  addition  to 
the  errors  recounted  above,  the  following  and  the  like,  which 
conflict  with  the  explanation  now  published,  must  be  censured, 
exposed  and  rejected,  as  when  it  is  taught : 

1 .3  That  our  love  or  good  works  are  merit  or  cause,  either  45 
entirely  or  even  in  part,  of  justification  before  God. 

2.  Or  that  by  good  works  man  must  render  himself  worthy  46 
and  fit  that  the  merit  of  Christ  be  imparted  to  him. 

3.  Or  that  our  formal  righteousness  before  God  is  our  inher-  47 
nt  newness  or  love,  i.  e.  that  our  real  righteousness  before  God 

001    is  the  love  or  renewal  which  the  Holy  Ghost  works  in  us, 
and  is  in  us. 

4.  Or  that  the  righteousness  of  faith  before  God  consists  of  48 
two  parts,  namely,  the  gracious  forgiveness  of  sins,  and  then, 
secondly,  also  renewal  or  sanctifi cation. 

5.  That  faith  justifies  only  initially,  or  partially,  or  prima- 49 
rily,  and  that  our  newness  or  love  justifies  even  before  God, 
either  completively  or  secondarily. 

1  Apology,  ch.  iii. :  129.  "  Ibid.,  $  125,  130. 

•  Errors  2-5  charged  both  against  the  Papists  and  the  subscribers  to  the 
Augsburg  and  Leipsic  Interims. 


Part  11.    THE  RIGHTEOUSNESS  OF  FAITH  BEFORE  GOD.  579 

6.1  Also  that  believers  are  justified  before  God,  or  are  right-  5c 
eous  before  God,  at  the  same  time  both  by  imputation  and  by 
beginning,  or  partly  by  the  imputation  of  Christ's  righteous- 
ness, and  partly  by  the  beginning  of  new  obedience. 

7.  Also  that  the  application  of  the  promise  of  grace  occurs  51 
lx)th  by  faith  of  the  heart  and  confession  of  the  mouth,  and  by 
other  virtues.  That  is:  Faith  alone  makes  righteous,  for  the 
reason  that  righteousness  by  faith  is  begun  in  us,  or  that  in 
justification  faith  has  the  pre-eminence;  nevertheless,  the  re- 
newal and  love  belong  also  to  our  righteousness  before  God, 
yet  in  such  a  way  that  it  is  not  the  chief  cause  of  our  righteous- 
ness, but  that  our  righteousness  before  God  is  not  entire  and 
complete  without  such  love  and  renewal.  Also  that  believers 
are  justified  and  righteous  before  God,  at  the  same  time,  by  the 
imputed  righteousness  of  Christ  and  the  incipient  new  obe- 
dience, or  in  part  by  the  imputation  of  Christ's  righteousness 
and  in  part  by  the  incipient  new  obedience.  Also  that  the 
promise  of  grace  is  appropriated  by  us,  by  faith  in  the  heart, 
and  confession  which  is  made  with  the  mouth,  and  by  other 
virtues. 

It  is  also  incorrect  to  teach  that  man  must  be  saved  in  some  52 
other  way,  or  through  something  else,  than  as  he  is  justified  be- 
fore God;  so  that  while  we  are  justified  before  God  by  faith 
alone,  without  works,  yet  without  works  it  is  impossible  to  be 
saved  or  obtain  salvation.2 

This  is  false,  for  the  reason  that  it  is  directly  contrary  to  the  53 
declaration  of  Paul  (Rom.  4:6):  "  The  blessedness  of  the  man 
unto  whom  God  imputeth  righteousness  without  works."  And 
the  basis  of  Paul's  argument  is  that  we  obtain  salvation  just  in 
the  same  way  as  righteousness ;  yea,  that  precisely  by  this  means, 
when  we  are  justified  by  faith,  we  receive  adoption  and  heir- 
ship of  eternal  life  and  salvation ;  and,  on  this  account,  Paul 
employs  and  emphasizes  the  exclusive  particles,  i.  e.  those  words 
>vhereby  works  and  our  own  merits  are  entirely  excluded,  name- 
on  ly,  "  out  of  grace,"  "  without  works,"  as  forcibly  in  the 
article  concerning  salvation  as  in  the  article  concerning 
righteousness. 

Likewise  also  the  disputation3  concerning  the  indwelling  in  54 
us  of  the  essential  righteousness  of  God  must  be  correctly  ex- 
plained. For  although,  by  faith,  in  the  elect,  who  are  justified 
by  Christ  and  reconciled  with  God,  God  the  Father,  Son  and 
Holy  Ghost,  who  is  eternal  and  essential  righteousness,  dwells 
(for  all  Christians  are  temples  of  God  the  Father,  Son  aud  Holy 
Ghost,  who  also  impels  them  to  do  right) ;  yet  this  indwelling 

1  For  Errors  6,  7,  see  Epitome,  iii. :  21,  22.  *  Cf.  Epitome,  iv. :  7. 

8  Of  Osiander. 


580  THE  FORMULA   OF  CONCORD. 

of  God  is  not  the  righteousness  of  faith,  of  which  St.  Paul  treats 
and  which  he  calls  the  righteousness  of  God,  for  the  sake  of 
which  we  are  declared  righteous  before  God;  but  it  follows  the 
preceding  righteousness  of  faith,  which  is  nothing  else  than  the 
forgiveness  of  sins  and  the  gracious  acceptance  of  the  poor 
6inner,  alone  for  the  sake  of  Christ's  obedience  and  merit. 

Therefore,  since  in  our  churches  it  is  acknowledged  [estab-  55 
i^hed  beyond  controversy]  among  the  theologians  of  the  Augs- 
burg Confession  that  all  our  righteousness  is  to  be  sought  out- 
side of  ourselves  and  the  merits,  works,  virtues  and  worthiness 
of  all  men,  and  rests  alone  upon  Christ  the  Lord  ;  yet  it  is  well 
to  consider  in  what  respect  Christ  is  called,  in  this  matter  of 
justification,  our  righteousness,  namely,  that  our  righteousness 
rests  not  upon  one  or  the  other  nature,  but  upon  the  entire  per- 
son of  Christ,  who  as  God  and  man  is  our  righteousness  in  his 
sole,  entire  and  complete  obedience. 

For  even  though  Christ  had  been  conceived  without  sin  by  56 
the  Holy  Ghost,  and  thus  been  born,  and  in  his  human  nature 
alone  would  have  fulfilled  all  righteousness,  and  yet  would 
have  not  been  true  and  eternal  God,  this  obedience  and  suffer- 
ing of  his  human  nature  could  not  have  been  imputed  to  us  for 
righteousness.  As  also,  if  the  Son  of  God  had  not  become 
man  the  divine  nature  alone  could  not  have  been  our  right- 
eousness. Therefore  wTe  believe,  teach  and  confess  that  the  en- 
tire obedience  of  the  entire  person  of  Christ,  which  he  has  ren- 
dered the  Father  for  us,  even  to  his  most  ignominious  death 
upon  the  cross,  is  imputed  for  righteousness.  For  the  human 
nature  alone,  without  the  divine,  could  neither  by  obedience 
nor  suffering  render  satisfaction  to  eternal  almighty  God  for 
the  sins  of  all  the  world ;  and  the  divinity  alone  without  the 
humanity  could  not  mediate  between  God  and  us. 
nno        But  because,  as  above  mentioned,  the  obedience  is  [not  57 

only  of  one  nature,  but]  of  the  entire  person,  it  is  a  com- 
plete satisfaction  and  expiation  for  the  human  race,  whereby  the 
eternal,  immutable  righteousness  of  God,  revealed  in  the  Law, 
is  satisfied,  and  is  thus  our  righteousness,  which  avails  before 
God  and  is  revealed  in  the  Gospel,  and  upon  which  faith  be- 
fore God  relies,  which  God  imputes  to  faith,  as  it  is  written 
(Rom.  5  :  19):  uFor  as  by  one  man's  disobedience  many  were 
made  sinners,  so  by  the  obedience  of  one  shall  many  be  made 
righteous."  (1  John  1:7):  "  The  blood  of  Jesus  Christ,  the 
Son  of  God,  cleanseth  us  from  all  sins."  Also:  "The  just 
shall  live  by  his  faith  "  (Hab.  2  :  4  [Rom.  1 :  17]). 

Thus  neither  the  divine  nor  the  human  nature  of  Christ  is  5! 
of  itself  imputed  for  righteousness,  but  only  the  obedience  of 
the  person  who  is  at  the  same  time  God  and  man.     And  faith 
thus  regards  the  person  of  Christ,  who  was  made  subject  to  the 


Part  O.    THE  RIGHTEOUSNESS  OF  FAITH  BEFORE  GOD.  581 

Law  for  us,  bore  our  sins,  and  in  his  going  to  the  Father 
offered  to  his  Heavenly  Father  for  us  poor  sinners  his  entire, 
complete  obedience,  from  his  holy  birth  even  unto  death,  and 
who  has  thereby  covered  all  our  disobedience  which  inheres  in 
our  nature,  and  its  thoughts,  words  and  works,  so  that  it  is  not 
imputed  to  us  for  condemnation,  but  out  of  pure  grace,  alone 
for  Christ's  sake,  is  pardoned  and  forgiven. 

Therefore  we  reject  and  unanimously  condemn,  besides  the  59 
above-mentioned,  also  the  following  and  all  similar  errors,  as 
contrary  to  God's  Word,  the  do"trine  of  the  prophets  and  apos- 
tles, and  our  Christian  faith  : 

1 }  When  it  is  taught  that  Christ  is  our  righteousness  before  60 

CD  O 

God,  alone  according  to  his  divine  nature. 

2.  That  Christ  is  our  righteousness,  alone  according  to  his  61 
human  nature. 

3.  That  in  the  expressions  of  the  prophets  and  apostles,  when  62 
the  righteousness  of  faith  is  spoken  of,  the  words  "justify"  and 

"  be  justified"  do  not  signify  to  declare  free  from  sins  and  ob- 
tain the  forgiveness  of  sins,  but  in  deed  and  truth  to  be  made 
righteous,  because  of  love  infused  by  the  Holy  Ghost,  virtues 
and  the  works  following  thence. 
094       4.  That  faith  looks  not  only  to  the  obedience  of  Christ,  63 

but  to  his  divine  nature,  as  it  dwells  and  works  in  us,  and 
that  by  this  indwelling  our  sins  are  covered  before  God. 

5.  That  faith  is  such'  a  trust  in  the  obedience  of  Christ  as  can  64 
be  and  remain  in  a  man  who  has  no  genuine  repentance,  in 
whom  also  no  love  follows,  but  he  persists  in  sins  against  con- 
science. 

6.  That  not  God,  but  only  the  gifts  of  God,  dwell  in  the  be- 65 
liever. 

These  errors  and  the  like,  one  and  all,  we  unanimously  reject  66 
as  contrary  to  the  clear  Word  of  God,  and,  by  God's  grace,  we 
abide  firmly  and  constantly  in  the  doctrine  of  the  righteousness 
of  faith  before  God,  as  in  the  Augsburg  Confession  and  the 
Apology  which  follows  it  is  presented,  developed  and  proved 
from  God's  Word. 

Concerning  what  besides  is  needful  for  the  real  explanation  6; 
of  this  sublime  and  chief  article  of  justification  before  God, 
upon  which  rests  the  salvation  of  our  souls,  we  will  direct 
every  one  to  the  excellent  and  magnificent  exposition  by  Dr. 
Luther  of  the  Epistle  of  St.  Paul  to  the  Galatians,  and  for  the 
Bake  of  brevity  to  it  we  hereby  refer. 


1  For  Errors  1-6,  see  notes  on  Epitome,  iii. :  13  sqq. 


682  THE   FORMULA  OF  COXCORD 

CHAPTER  IV. 
Of  Good  Works. 

A  disagreement  has  occurred  among  the  theologians  of  the  i 
Augsburg  Confession  also  concerning  good  works.  For  a  part 
are  accustomed  to  speak  in  the  following  words  and  manner: 
"  Good  works  are  necessary  for  salvation  ;"  "  It  is  impossible 
to  be  saved  without  good  works ;"  "  No  one  can  be  saved 
without  good  works;"  because  by  the  rightly  believing  good 
works  are  required  as  fruits  of  faith,  and  faith  without  love  is 
dead,  although  such  love  is  no  cause  of  salvation. 

But  the  other  side,  on  the  contrary,  have  contended  that  2 
good  works  are  indeed  necessary ;  not  for  salvation,  but  for 
other  reasons;  and  that,  on  this  account,  the  preceding  proposi- 
tions or  expressions  used  (as  they  are  not  in  accord  with  the 
nor  form  of  sound  doctrine  and  with  the  Word,  and  have  been 
always  and  are  still  set  over  against  our  Christian  faith  by 
the  Papists,  in  which  \vTe  confess  "  that  faith  alone  justifies  and 
saves")  are  not  to  be  tolerated  in  the  Church,  in  order  that  the 
merit  of  Christ  our  Saviour  be  not  diminished,  and  the  promise 
of  salvation  may  be  and  remain  firm  and  certain  to  believers. 

In  this  controversy  also  the  following  controverted  proposi-  3 
tion  or  expression  was  introduced  by  some  few,1  viz.  "  that 
good  works  are  injurious  to  salvation."  It  has  also  been  dis- 
puted by  some  that  good  works  are  not  "  necessary,"  but  are 
"voluntary"  [free  and  spontaneous],  because  they  are  not  ex- 
torted by  fear  and  the  penalty  of  the  Law,  but  are  to  be  done 
from  a  voluntary  spirit  and  a  joyful  heart.  On  the  contrary, 
the  other  side2  contend  "  that  good  works  are  necessary." 

This  latter  controversy  was  originally  introduced  with  respect  4 
to  the  words  "  necessity  "  and  "  liberty,"  because  especially  the 
word  "necessity"  signifies  not  only  the  eternal,  immutable 
order  according  to  which  all  men  are  indebted  and  obliged  to 
obey  God,  but  also  sometimes  a  coercion,  whereby  the  Law 
forces  men  to  good  works. 

But  afterwards  there  was  a  disputation  not  alone  concerning  5 
the  words,  but,  in  the  most  violent  manner,  the  doctrine  itself 
was  called  into  question,  and  it  was  contended  that  the  new 
obedience  in  the  regenerate,  in  accordance  with  the  above-men- 
tioned divine  order,  is  not  necessary.3 

In  order  to  explain  this  disagreement  in  a  Christian  way  and  6 

Parallel  Passages. — Augsburg  Confession,  vi.,  xx. ;   Apology  (iii.),  xx. 
Smalcald  Articles,  Part.  III.,  Art.  xiii.;  Epitome,  vi. 

1  Amsdorf,  especially.     '  John  Agricola.  Cf  notes  on  Epitome,  in  loco 
*  Thus,  the  Antinomians. 


Part  II.    GOOD  WORKS.  583 

according  to  the  guidance  of  God's  "Word,  our  doctrine,  faith  and 
confession  are  as  follows : 

First,  there  is  no  controversy  among  our  theologians  concern-  7 
ing  the  following  points  in  this  article,  namely :  that  it  is  God's 
will,  regulation  and  command  that  believers  should  walk  in 
good  works ;  and  that  truly  good  works  are  not  those  which 
every  one,  with  a  good  intention,  himself  contrives,  or  which 
are  done  according  to  human  ordinances,  but  those  which  God 
himself  has  prescribed  and  commanded  in  his  Word.  Also, 
that  truly  good  works  are  done,  not  from  our  own  natural  pow- 
ers, but  when  by  faith  the  person  is  reconciled  with  God  and 
renewed  by  the  Holy  Ghost,  or  (as  Paul  says)  "created  anew  in 
Christ  Jesus  to  good  works"  (Eph.  2  :  10). 
nnn        There  is  also  no  controversy  as  to  how  and  for  what  8 

reason  the  good  works  of  believers,  although,  in  this  flesh, 
they  are  impure  and  incomplete,  please  God  and  are  acceptable, 
namely,  for  the  sake  of  the  Lord  Christ,  by  faith,  because  the 
person  is  acceptable  to  God.  For  the  works  which  pertain  to 
the  maintenance  of  external  discipline,  which  are  done  also  by 
the  unbelieving  and  unconverted,  and  required  of  them,  al- 
though commendable  before  the  world,  and  besides  rewarded 
by  God  in  this  world  with  temporal  possessions ;  yet,  because 
they  do  not  proceed  from  true  faith,  are  in  God's  sight  sins, 
i.  e.  stained  with  sin,  and  are  regarded  by  God  as  sins  and  im- 
pure on  account  of  the  corrupt  nature  and  because  the  person 
is  not  reconciled  with  God.  For  "  a  corrupt  tree  cannot  bring 
forth  good  fruit"  (Matt.  7  :  18),  as  also  it  is  written  (Rom.  14  : 
23) :  "  For  whatsoever  is  not  of  faith  is  sin."  For  the  person 
must  first  be  accepted  of  God,  and  that  alone  for  the  sake  of 
Christ,  if  the  works  of  that  person  are  to  please  him. 

Therefore,  of  works  that  are  truly  good  and  well  pleasing  9 
to  God,  which  God  will  reward  in  this  world  and  the  world  to 
come,  faith  must  be  the  mother  and  source ;  and  on  this  account 
they  are  correctly  called  by  St.  Paul  "  fruits  of  faith,"  as  also 
"  of  the  Spirit."  For,  as  Luther  writes  in  the  introduction  of  1 
St.  Paul's  Epistle  to  the  Romans  :  "  Thus  faith  is  a  divine  work 
in  us,  that  changes  us,  of  God  regenerates  us,  and  puts  to  death 
the  old  Adam,  makes  us  entirely  different  men  in  heart,  spirit, 
mind  and  all  powers,  and  confers  the  Holy  Ghost.  Oh,  it  is  a 
living,  efficacious,  active  thing  that  we  have  in  faith,  so  that  it 
is  impossible  for  it  not  to  do  good  without  intermission.  It  also  11 
does  not  ask  whether  good  works  are  to  be  done ;  but  before 
the  question  is  asked  it  has  wrought  them,  and  is  always  busy. 
But  he  who  does  not  produce  such  works  is  a  faithless  man, 
and  gropes  and  looks  about  after  faith  and  good  works,  and 
knows  neither  what  faith  nor  what  good  works  are,  yet  mean- 
while babbles  and  prates,  in  many  words,  concerning  faith  and 


584  THE  FORMULA  OF  CONCORD. 

good  works.  Justifying  faith  is  a  living,  firm  trust  in  God's 
grace,  so  certain  that  a  man  would  die  a  thousand  times  for  it 
[rather  than  suffer  this  trust  to  be  wrested  from  him].  And  12 
this  trust  and  knowledge  of  divine  grace  renders  him  joyful, 
«27  fearless  and  cheerful  with  respect  to  God  and  all  creatures, 
which  joy  and  cheerfulness  the  Holy  Ghost  works  though 
raith  ;  and  on  account  of  this,  man  becomes  ready  and  cheerful 
to  do  good  to  every  one  and  to  suffer  everything  for  love  and 
praise  to  God,  who  has  conferred  this  grace.  Therefore  it  is 
impossible  to  separate  works  from  faith,  yea,  just  as  impossible 
as  for  heat  and  light  to  be  separated  from  fire." 

But  since  there  is  do  controversy  on  this  point1  among  our  13 
theologians,  we  will  not  treat  it  here  at  greater  length,  but  only 
make  a  simple  and  plain  statement  of  the  controverted  points. 

And  first  as  to  the  necessity  or  voluntariness  of  good  works,  14 
it  is  manifest  that  in  the  Augsburg  Confession  and  its  Apology 
the  following  expressions  are  often  used  and  repeated:  that" 
good  works  are  necessary,  which  also  should  necessarily  follow 
faith  and  reconciliation,  also,  that  we  necessarily  should  do  and 
must  do  the  good  works  which  God  has  commanded.2  Thus 
also  in  the  Holy  Scriptures  themselves  the  words  "  necessity ," 
"  needful  "  and  "  necessary,"  also  "  should  "  and  "  must,"  are 
used  concerning  what  we  are  bound  to  do,  because  of  God's 
arrangement,  command  and  will,  as  Rom.  13:5;  1  Cor.  9:9; 
Acts  5  :  29  ;  John  15:12;  1  John  4  :  21. 

Therefore  it  is  wrong  to  censure  and  reject  the  expressions  or  15 
propositions  mentioned  in  this  Christian  and  proper  sense,  as 
has  been  done  by  some.3  For  it  is  right  to  employ  them  for 
the  purpose  of  censuring  and  rejecting  the  secure,  Epicurean 
delusion,  by  which  many  fabricate  for  themselves  a  dead  faith 
or  vain  persuasion  which  is  without  repentance  and  without 
good  works,  as  though  there  could  be  at  the  same  time  in  a 
heart  true  faith  and  the  wicked  intention  to  persevere  and  con- 
tinue in  sins — an  impossibility;  or,  as  though  anyone,  indeed, 
could  have  and  retain  true  faith,  righteousness  and  salvation, 
even  though  he  be  and  remain  a  corrupt  and  unfruitful  tree, 
whence  no  good  fruits  whatever  come ;  yea,  even  though  he 
persist  in  sins  against  conscience,  or  wilfully  relapse  into  these 
sins — all  of  which  is  incorrect  and  false. 

But  here  also  mention  must  be  made  of  the  following  dis-  16 
tinction,  viz.  that  necessity  of  Christ's  arrangement,  command 
fioo    and  will,  and  of  our  debt,  be  understood ;  but  not  neces- 
sity of  coercion.     That  is  :  When  the  word  "  needful  "  is 

1  i§  7,  8. 

Augsburg  Confessi<  11,  vi. :  1 ;  xx. :  27  ;  Apology,  chap.  iii.  :  68 ;  xx. :  9% 
See  note  above  \  3. 


Part  II.    GOOD  WORKS.  585 

employed,  it  should  be  understood  not  of  coercion,  but  alone  of 
the  arrangement  made  by  God's  immutable  will,  to  which  we 
are  debtor;  for  his  commandment  also  shows  that  the  creature 
should  be  obedient  to  its  Creator.  For  in  other  places,  as  2  Cor.  17 
9  :  7,  and  in  the  Epistle  of  St.  Paul  to  Philemon  (v.  14),  also 
1  Pet.  5  :  2,  the  term  "of  necessity"  is  used  for  that  to  which 
any  one  is  forced  against  his  will  or  otherwise,  so  that  he  acts 
externally  for  appearance,  but  nevertheless  without  and  against 
liis  will.  For  such  hypocritical  works  God  will  not  have  [does 
not  approve],  but  wishes  the  people  of  the  New  Testament  to 
be  a  "willing  people"  (Ps.  110:3),  and  "sacrifice  freely" 
^Ps.  54  :  7),  "  not  grudgingly  or  of  necessity,  but  to  be  obedient 
from  the  heart "  (2  Cor.  9:7;  Rom.  6  :  17).  "  For  God  loveth 
a  cheerful  giver"  (2  Cor.  9  :  7).  In  this  understanding,  and  in  18 
such  sense,  it  is  correctly  said  and  taught  that  truly  good  works 
should  be  done  freely  or  from  a  voluntary  spirit  by  those  whom 
the  Son  of  God  has  liberated  ;  as  the  disputation  concerning  the 
voluntariness  of  good  works  has  been  introduced  especially 
with  this  intention. 

But  here,  again,  it  is  also  well  to  note  the  distinction  of  which  19 
St.  Paul  says  (Rom.  7  :  22  sq.)  "  I  delight  in  the  Law  of  God  " 
[I  am  ready  to  do  good]  "  after  the  inward  man.  But  I  see  an- 
other law  in  my  members,"  that  is  not  only  unwilling  or  dis- 
inclined, but  also  "  warring  against  the  law  of  my  mind."  And 
concerning  the  unwilling  and  rebellious  flesh  Paul  says  (1  Cor. 
9  :  27) :  "  I  keep  under  my  body,  and  bring  it  into  subjection," 
and  (Gal.  5  :  24 ;  Rom.  8:13):  "  They  that  are  Christ's  have 
crucified,"  yea,  slain,  "the  flesh  with  its  affections  and  lusts." 
But  the  opinion  is  false,  and  must  be  censured,  when  it  is  as-  2c 
serted  and  taught  that  good  works  are  so  free  to  believers  that 
it  is  optional  with  them  to  do  or  to  omit  them,  or  that  they  can 
act  contrary  thereto,  and  none  the  less  are  able  to  retain  faith 
and  God's  favor  and  grace.1 

Secondly,  when  it  is  taught  that  good  works  are  needful,  the  21 
statement  must  also  be  made  wherefore  and  for  what  reasons 
they  are  needful,  as  these  causes  are  enumerated  in  the  Augsburg 
Confession  and  Apology.2 
noq        But  here  we  must  be  well  on  our  guard  lest  into  the  22 

article  of  Justification  and  Salvation  works  may  be  intro- 
duced, and  confused  with  it.  Therefore  the  propositions  are 
justly  rejected,3  "  that  to  believers  good  works  are  needful  for 
salvation,  so  that  it  is  impossible  without  good  works  to  be 
saved."  For  they  are  directly  contrary  to  the  doctrine  concern- 
ing the  exclusive  particles  in  the  article  of  Justification  and 

1  Cf.  Epitome,  iv. :  11.  *  See  parallel  passages  above,  $ 14. 

8  Epit.,  iv. ;  16. 
74 


586  THE  FORMULA  OF  CONCORD. 

Salvation,  i.  e.  they  directly  conflict  with  the  words  by  which 
St.  Paul  entirely  excludes  our  works  and  merit  from  the  article 
of  Justification  and  Salvation,  and  ascribes  everything  alone  to 
the  grace  of  God  and  merit  of  Christ,  as  explained  in  the  pre- 
ceding article.  Again  they  [these  propositions  concerning  the  2? 
necessity  of  good  works  for  salvation]  take  from  tempted, 
troubled  consciences  the  comfort  of  the  Gospel,  give  occasion 
for  doubt,  are  in  many  ways  dangerous,  strengthen  presumption 
in  one's  own  righteousness  and  confidence  in  one's  own  works; 
besides  are  accepted  by  the  Papists,  and  quoted  in  their  interest, 
against  the  pure  doctrine  of  salvation  by  faith  alone.  Thus  24 
they  are  contrary  also  to  the  form  of  sound  words,  where  it  is 
written  that  blessedness  is  only  "  of  the  man  unto  whom  God 
imputeth  righteousness  without  works"  (Rom.  4  :  6).  Also  in 
the  sixth  article  of  the  Augsburg  Confession  it  is  written  that 
"  wl  are  saved  without  works,  by  faith  alone."  Thus  Lutl  er 
also  has  rejected  and  condemned  these  propositions : 

1.  In  the  false  prophets  among  the  Galatians  [who  led  the  25 
Galatians  into  error]. 

2.  In  the  Papists,  in  very  many  places.  26 

3.  In  the  Anabaptists,  when  they  presented  this  interpreta-  27 
tion :  "  We  should  not  indeed   rest  faith   upon  the  merit  of 
works,  but  we  should  nevertheless  regard  them  as  things  need- 
ful to  salvation." 

4.  Also  in  some  among  his  contemporaries,  who  wished  to  in-  28 
terpret  the  proposition  thus :  "  Although  we  require  works  as 
needful  to  salvation,  yet  we  do  not  teach   to  place  trust  in 
works."     On  Gen.  22. 

Accordingly,  and  for  the  reasons  now  enumerated,  it  should,  29 
in  accordance  with  what  is  right,  be  settled  in  our  churches  that 
the  aforesaid  modes  of  speech  should  not  be  taught,  defended 
or  excused,  but  be  rejected  from  our  churches  and  repudiated 
as  false  and  incorrect,  and  as  expressions  which,  being  renewed 
by  the  Interim,  originated  in  times  of  persecution,  when  there 
fiof|  ^as  especial  need  of  a  clear,  correct  confession  against  all 
sorts  of  corruptions  and  adulterations  of  the  article  of  Jus- 
tification, and  were  drawn  [again]  into  disputation. 

Thirdly,  since  also  it  is  disputed  whether  good  works  pre-  3c 
serve  salvation,  or  whether  they  be  needful  for  preserving 
faith,  righteousness  and  salvation,  and  upon  this  much  that  is 
of  great  importance  depends ;  for  "  he  that  shall  endure  unto  the 
end,  the  same  shall  be  saved"  (Matt.  24  :  13) ;  also  (Heb.  3  :  6, 
14):  "We  are  made  partakers  of  Christ,  if  we  hold  fast  the 
beginning  of  our  confidence  steadfast  unto  the  end ;"  we  must 
declare  precisely  how  righteousness  and  salvation  are  to  be 
maintained  in  us,  lest  it  be  again  lost. 

And  therefore  the  false  Epicurean  delusion  is  to  be  earnestly  31 


Part  II.    GOOD  WORKS.  587 

censured  and  rejected,  by  which  some  imagine  that  faith  and 
the  righteousness  and  salvation  received  can  be  lost  through  no 
sins  or  wicked  deeds,  even  though  wilful  and  intentional,  but 
that  even  if  a  Christian  without  fear  and  shame  indulge  his 
wicked  lusts,  resist  the  Holy  Ghost,  and  intentionally  acquiesce 
in  sins  against  conscience,  yet  that  he  none  the  lass  retains  faith, 
God's  grace,  righteousness  and  salvation.1 

Against  this  pernicious  delusion  the  following  true,  immu-  32 
fable,  divine  threats  and  severe  punishments  and  admonitions  to 
Christians  who  are  justified  by  faith  should  be  often  repeated 
and  impressed.  (1  Cor.  6:9):  "  Be  not  deceived :  neither  for- 
nicators, nor  idolaters,  nor  adulterers,  etc.,  shall  inherit  the 
kingdom  of  God."  (Gal.  5:21;  Eph.  5:5):  "They  which 
do  such  things  shall  not  inherit  the  kingdom  of  God."  (Rom. 
8  :  13) :  "  If  ye  live  after  the  flesh,  ye  shall  die."  (Col.  3:6): 
"  For  which  thing's  sake  the  wrath  of  God  cometh  upon  the 
children  of  disobedience." 

But  when  and  in  what  way,  from  this  foundation,  the  exhor-  33 
tations  to  good  works  can  be  earnestly  urged  without  an  obscu- 
ration of  the  doctrine  of  faith  and  of  the  article  of  Justifica- 
tion, the  Apology  affords  an  excellent  model,  where  in  Article 
xx.,  on  the  passage  (2  Pet.  1  :  10) :  "  Give  diligence  to  make 
your  calling  and  election  sure,"  it  says  as  follows :  "  Peter 
teaches  why  good  works  should  be  done,  viz.  that  we  may  make 
our  calling  sure,  i.  e.  that  we  may  not  fall  from  our  calling  if 
fioi  we  again  sin.  '  Do  good  works/  he  says,  '  that  you  may 
persevere  in  your  heavenly  calling,  that  you  may  not  fall 
away  again,  and  lose  the  Spirit  and  the  gifts,  which  have  fallen 
to  you,  not  on  account  of  works  that  follow,  but  of  grace, 
through  Christ,  and  are  now  retained  by  faith.  But  faith  does 
not  remain  in  those  who  lead  a  sinful  life,  lose  the  Holy  Ghost 
and  reject  repentance."2     Thus  far  the  Apology. 

But,  on  the  other  hand,  the  sense  is  not  that  faith  only  in  34 
the  beginning  lays  hold  of  righteousness  and  salvation,  and 
afterwards  resigns  its  office  to  works  that  they  may  in  the  future 
sustain  faith,  the  righteousness  received  and  salvation ;  but  in 
order  that  the  promise,  not  only  of  receiving,  but  also  of  re- 
taining righteousness  and  salvation,  may  be  firm  and  sure  to  us ; 
St.  Paul  (Rom.  5  :  2)  ascribes  to  faith  not  only  the  entrance  to 
grace,  but  also  that  we  stand  in  grace  and  boast  of  future  glory, 
i.  e.  he  ascribes  the  beginning,  middle  and  end,  all  to  faith 
alone.  Also  (Rom.  11  :  20) :  "Because  of  unbelief,  thev  were 
broken  off,  and  thou  standest  by  faith."  (Col.  1  :  22)":  "He 
will  present  you  holy  and  unblamable  and  unreprovable  in  his 
sight,  if  ye  continue  in  the  faith."     (1  Pet.  1  :  5,  9) :  "By  the 

1  Epitome,  iv. :  19.  ■  Apology,  xx. :  90. 


588  THE  FORMULA  OF  CONCORD. 

power  of  God  we  are  kept  through  faith,  unto  salvation."    "  Re- 
ceiving the  end  of  your  faith,  even  the  salvation  of  your  souls." 

Since,  therefore,  from  God's  Word  it  is  manifest  that  faith  35 
is  the  proper  and  only  means  whereby  righteousness  and  salva- 
tion are  not  only  received,  but  also  preserved  by  God,  the  de- 
cree of  the  Council  of  Trent,1  and  whatever  elsewhere2  is  set 
forth  in  the  same  sense,  should  by  right  be  rejected,  viz.  that 
our  good  works  support  salvation,  or  that  the  righteousness  of 
faith  received,  or  even  faith  itself,  is  either  entirely  or  in  part 
supported  and  preserved  by  our  works. 

For  although  before  this  controversy  some  few  pure  teacheiS36 
employed  such  expressions  and  the  like,  in  the  exposition  of 
the  Holy  Scriptures,  yet  thereby  it  was  in  no  way  intended  to 
establish  the  above-mentioned  error  of  the  Papists ;  neverthe- 
less, because  afterwards  controversy  arose  concerning  such  ex- 
pressions, from  which  all  sorts  of  offensive  amplifications  [de- 
bates, offences  and  dissensions]  followed,  it  is  safest  of  all,  ac- 
cording to  the  admonition  of  St.  Paul  (2  Tim.  1  :  13),  to  hold 
non  fast  to  the  form  of  sound  words,  as  the  pure  doctrine  itself, 
whereby  much  unnecessary  wrangling  may  be  avoided  and 
the  Church  be  preserved  from  many  scandals. 

Fourthly,  as  to  the  proposition  that  good  works  are  injuri-  37 
ous  to  salvation,  we  explain  ourselves  clearly,  as  follows :  If 
any  one  should  wish  to  introduce  good  works  into  the  article  of 
Justification,  or  rest  his  righteousness  or  trust  for  salvation  there- 
on, in  order  to  merit  God's  grace  and  thereby  be  saved,  to  this  we 
say  nothing,  but  St.  Paul  himself  declares,  and  repeats  it  three 
times  (Phil.  3  :  7  sqq.),  that  to  such  a  man  his  works  are  not  only 
useless  and  a  hindrance,  but  also  "injurious."  But  the  fault 
is  not  in  the  good  works  themselves,  but  in  the  false  confidence 
placed  upon  the  works,  contrary  to  the  express  Word  of  God. 

Nevertheless,  it  by  no  means  follows  thence  that  we  should  38 
say  simply  and  barely :  "  Good  works  are  injurious  to  believers 
or  to  their  salvation ;"  for  in  believers  good  works  are  indica- 
tions of  salvation  when  they  occur  from  proper  causes  and  for 
true  ends,  i.  e.  as  God  requires  them  of  the  regenerate  (Phil.  1  : 
20).  Since  it  is  God's  will  and  express  command  that  believers 
should  do  good  works,  which  the  Holy  Ghost  works  in  believers, 
and  with  which,  for  Christ's  sake,  God  is  pleased,  and  to  which 
he  promises  a  glorious  reward  in  this  life  and  the  life  to  come. 

For  this  reason,  also,  this  proposition  is  censured  and  rejected  39 
in  our  churches,  viz.  because  it  is  stated  in  so  absolutely  false 
and  offensive  a  manner,  whereby  discipline  and  decency  are  im- 

1  Sess.  vi.,  Can.  xxiv. 

5  Melanchthon's  Loci  Theologici,  Ed.  of  1543,  and  books  of  Major  and 
MeniiH. 


PartIL    THE  LAW  AND  THE  GOSPEL.  589 

paLed,  and  a  barbarous,  savage,  secure,  Epicurean  life  is  in- 
troduced and  strengthened.  For  what  is  injurious  to  his  salva- 
tion a  person  should  with  the  greatest  diligence  avoid. 

Since,  however,  Christians  should  not  be  deterred  from  good  40 
works,  but  should  be  admonished  and  urged  thereto  most  dili- 
gently, this  bare  proposition  cannot  and  should  not  be  tolerated^ 
borne  or  defended  in  the  churches. 


33  CHAPTER  V. 

Of  the  Law  and  the  Gospel. 

As  the  distinction  between  the  Law  and  the  Gospel  is  a  very  i 
brilliant  light,  which  is  of  service  in  rightly  dividing1  God's 
Word,  and  properly  explaining  and  understanding  the  Scrip- 
tures of  the  holy  prophets  and  apostles,  we  must  with  especial 
care  observe  it,  in  order  that  these  two  doctrines  may  not  be 
mingled  with  one  another,  or  out  of  the  Gospel  a  law  be  made 
whereby  the  merit  of  Christ  is  obscured  and  troubled  con- 
sciences robbed  of  their  comfort,  which  they  otherwise  have  in 
the  holy  Gospel  when  it  is  preached  in  its  purity,  and  by 
which  also  they  can  support  themselves  in  their  most  grievous 
temptations  against  the  terrors  of  the  Law. 

But  here,  likewise,  there  has  occurred  a  dissent  among  some  2 
theologians  of  the  Augsburg  Confession.  For  the  one  side2  as- 
serted that  the  Gospel  is  properly  not  only  a  preaching  of  grace, 
but  also  that  it  is  at  the  same  time  a  preaching  of  repentance, 
which  rebukes  the  greatest  sin,  viz.  unbelief.  But  the  other 
side  held  and  contended  that  the  Gospel  is  not  properly  a 
preaching  of  repentance  or  of  reproof  [preaching  of  repentance, 
convicting  sin],  as  it  properly  belongs  to  God's  Law  to  reprove 
all  sins,  and  therefore  unbelief  also;  but  that  the  Gospel  is 
properly  a  preaching  of  the  grace  and  favor  of  God  for  Christ's 
sake,  through  which  the  unbelief  of  the  converted,  which  pre- 
viously inhered  in  them  and  which  the  Law  of  God  reproved, 
is  pardoned  and  forgiven. 

When  we  now  consider  aright  this  dissent,  it  is  especially  3 
caused  by  this,  viz.  that  the  term  "  Gospel "  is  not  always  em- 
ployed and  understood  in  one  and  the  same  sense,  but  in  two 
ways,  in  the  Holy  Scriptures,  as  also  by  ancient  and  modern 
church-teachers.  For  sometimes  it  is  employed  so  that  thereby  4 
is  understood  the  entire  doctrine  of  Christ  our  Lord,  which  he 
inculcated  in  his  ministry  upon  earth,  and  commanded  to  be 

Parallel  Passages. — Apology,  iv. :  1  sqq. ;  61  sqq.  (iii.) ;  65  sqq.,  xii. :  53 
sqq. ;  Suaalcald  Articles,  Part  III.,  Arts,  ii.,  iv. ;  Epitome,  v. 

1  Apology,  chap.  iii. :  66.  Epitome,  iv. :  19. 


590  THE   FORMULA   OF  CONCORD. 

inculcated  in  the  New  Testament,  and  thus  comprised  the  ex- 
planation of  the  Law  and  the  proclamation  of  the  favor  and 
grace  of  God,  his  heavenly  Father,  as  it  is  written  (Mark  1:1): 
"  The  beginning  of  the  Gospel  of  Jesus  Christ,  the  Son  of 
ooa  God.  And  shortly  afterwards  the  chief  heads  are  stated: 
"  Repentance  and  forgiveness  of  sins."  Therefore  when 
Christ,  after  his  resurrection,  commanded  the  apostles  to  preach 
the  Gospel  in  all  the  world  'Mark  1G  :  15),  he  compressed  the 
sum  of  this  doctrine  into  a  fev>  words,  when  he  said  (Luke  24  : 
46,  47):  "Thus  it  is  written,  and  thus  it  behoved  Christ  to 
suffer,  and  to  rise  from  the  dead  the  third  day ;  and  that  re- 
pentance and  remission  of  sins  should  be  preached  in  his  name 
among  all  nations."  So,  too,  Paul  (Acts  20  :  21)  calls  his  en- 
tire doctrine  the  Gospel,  but  he  embraces  the  sum  of  this 
doctrine  under  the  two  heads :  "  Repentance  toward  God,  and 
faith  toward  our  Lord  Jesus  Christ."  And  in  this  sense  the  5 
general  definition,  i.  e.  the  description  of  the  word  "Gospel," 
when  employed  in  a  wide  sense,  and  without  the  peculiar  dis- 
tinction between  the  Law  and  the  Gospel,  is  correct,  when  it  is 
said  that  the  Gospel  is  a  preaching  of  repentance  and  remission 
of  sins.  For  John,  Christ  and  the  apostles  began  their  preach- 
ing with  repentance,  and  explained  and  urged  not  only  the 
gracious  promise  of  the  forgiveness  of  sins,  but  also  the  Law 
of  God.  Afterwards  the  term  "  Gospel  "  is  employed  in  an-  6 
other,  namely,  in  its  peculiar  sense,  by  which  it  comprises  not 
the  preaching  of  repentance,  but  only  the  preaching  of  the 
grace  of  God,  as  follows  directly  afterwards  (Mark  1  :  15), 
where  Christ  says :  "Repent  and  believe  the  Gospel." 

But  also  the  term  "  repentance  "  is  not  employed  in  the  Holy  7 
Scriptures  in  one  and  the  same  sense.  For  in  some  passages  of 
Holy  Scripture  it  is  employed  and  understood  with  reference 
to  the  entire  conversion  of  man,  as  Luke  13:5:  "  Except  ye 
repent,  ye  shall  all  likewise  perish."  And  in  chap.  15  :  7 : 
"  Likewise  joy  shall  be  in  heaven  over  one  sinner  that  repent- 
eth."  But  in  Mark  1  :  15,  as  also  elsewhere,  wh^re  a  distinc-8 
tion  is  made  between  repentance  and  faith  in  Christ  (Acts  20 : 
21)  or  between  repentance  and  remission  of  sins  (Luke  24  :  46, 
47),  repentance  means  to  do  nothing  else  than  to  truly  acknow- 
ledge sins,  from  the  heart  to  regret  them,  and  to  abstain  there- 
from. This  knowledge  proceeds  from  the  Law,  but  does  not  9 
suffice  for  saving  conversion  to  God,  if  faith  in  Christ  be  not 
added,  whose  merits  the  consolatory  preaching  of  the  holy  Gos- 
pel offers  to  all  penitent  sinners  who  are  terrified  by  the  preach- 
ing of  the  Law.  For  the  Gospel  proclaims  the  forgiveness  of 
sins,  not  to  coarse  and  secure  hearts,  but  to  the  bruised  or  pen- 
«oc  itent  (Luke  4  :  18).  And  that  from  repentance  or  the  ter- 
rors of  the  Law  despair  may  not  result,  the  preaching  of 


PaptII.    THE  LAW  AND  THE  GOSPEL  591 

the  Gospel  must  be  added,  that  it  may  be  repentance  to  salva- 
tion (2  Cor.  7  :  10). 

For  since  the  mere  preaching  of  the  Law,  without  Christ,  io 
either  makes  men  presumptuous,1  who  imagine  that  by  outward 
works  they  can  fulfil  the  Law,  or  forces  them  utterly  to  de- 
spair, Christ  takes  the  Law  into  his  hands,  and  explains  it 
spiritually,  from  Matt.  5  :  21  sqq. ;  Rom.  7  :  14  and  1:18, 
and  thus  reveals  his  wrath  from  heaven  upon  all  sinners,  and 
shows  how  great  it  is ;  whereby  they  are  instructed  in  the  Law, 
and  from  it  first  learn  aright  to  know  their  sins — a  knowledge 
to  which  Moses  never  could  coerce  them.  For  as  the  apostle 
testifies  (2  Cor.  3  :  14  sq.),  even  though  Moses  be  read,  yet 
nevertheless  the  veil  which  hangs  before  the  face  always  re- 
mains unremoved,  so  that  they  cannot  perceive  that  the  Law  is 
spiritual  and  how  great  things  it  requires  of  us,  and  how  se- 
verely it  curses  and  condemns  us  because  we  cannot  observe  or 
fulfil  it.  "  Nevertheless,  when  it  shall  turn  to  the  Lord,  the 
veil  shall  be  taken  away"  (2  Cor.  3:16). 

Therefore  the  Spirit  of  Christ  must  not  only  comfort,  butn 
also,  through  the  office  of  the  Law,  reprove  the  world  of  sin,2 
and  thus  do  in  the  New  Testament  what  the  prophet  calls  "  a 
strange  work"3  (viz.  reprove),  in  order  that  he  may  do  his  own 
work,  which  is  to  comfort  and  preach  of  grace.  For  on  this 
account,  through  Christ,  he  was  obtained  [from  the  Father] 
and  sent  to  us,  and  for  this  reason  also  is  called  the  Comforter, 
as  Dr.  Luther  has  explained  in  his  exposition  of  the  Gospel 
for  the  Fifth  Sunday  after  Trinity,  in  the  following  words : 

"  That  is  all  a  preaching  of  the  Law  which  holds  forth  our  12 
sins  and  God's  wrath,  let  it  be  done  how  or  when  it  will. 
Again,  the  Gospel  is  such  a  preaching  as  shows  and  gives 
nothing  else  than  grace  and  forgiveness  in  Christ,  although 
it  is  true  and  right  that  the  apostles  and  preachers  of  the  Gos- 
pel (as  Christ  himself  also  did)  sanction  the  preaching  of  the 
Law,  and  begin  it  with  those  who  do  not  yet  acknowledge  their 
sins  nor  are  terrified  before  [by  the  sense  of]  God's  wrath;  as 
noo  he  says  (John  16  :  8) :  '  The  Holy  Ghost  will  reprove  the 
world  of  sin,  because  they  believe  not  on  me/  Yea,  what 
more  forcible  and  more  terrible  declaration  and  preaching  of 
God's  wrath  against  sin  is  there  than  the  suffering  and  death 
of  Christ  his  Son?  But  as  long  as  this  all  preaches  God's 
wrath  and  terrifies  men,  it  is  still  properly  the  preaching  nei- 
ther of  the  Gospel  nor  of  Christ,  but  of  Moses  and  the  Law, 
against  the  impenitent.  For  the  Gospel  and  Christ  were  never 
provided  and  given  to  us  in  order  to  terrify  and  condemn,  but 

1  Cf.  Smalcald  Articles,  Part  III.,  Art.  ii. :  3. 

1  John  16  :  8.  » Isa.  28  :  21,    Cf.  Apology,  xii. :  51. 


692  THE  FORMULA  OF  CONCORD. 

to  comfort  and  cheer  those  who  are  terrified  and  timid."     And  13 
again,  "Christ  says  (John  16  :  8) :  'The  Holy  Ghost  will  re- 
prove the  world  of  sin ;'  which  cannot  happen  except  through 
the  explanation  of  the  Law"  (Jena  Ed.,  vol.  ii.,  p.  455). 

So,  too,  the  Smalcald  Articles  say :  "  The  New  Testament  14 
maintains  and  urges  the  office  of  the  Law,  which  reveals  sins 
and  God's  wrath ;  but  to  this  office  it  immediately  adds  Ihe 
iromise  of  grace  through  the  Gospel."1 

And  the  Apology  says:  "To  a  true  and  salutary  repentance  15 
Jie  preaching  of  the  Law  is  not  sufficient,  but  the  Gospel  should 
be  added  thereto"2  Therefore  the  two  doctrines  belong  to- 
gether, and  should  also  be  urged  by  the  side  of  each  other,  but 
in  a  definite  order  and  with  a  proper  distinction ;  and  the  An- 
tinomians  or  assailants  of  the  Law  are  justly  condemned,  who 
abolish  the  preaching  of  the  Law  from  the  Church,  and  wish 
sins  to  be  reproved,  and  repentance  and  sorrow  to  be  taught, 
not  from  the  Law,  but  from  the  Gospel. 

But  in  order  that  every  one  may  see  that  in  the  dissent  of  16 
which  we  are  treating  we  conceal  nothing,  but  present  the  mat- 
ter to  the  eyes  of  the  Christian  reader  plainly  and  clearly : 

We  unanimously  believe,  teach  and  confess  that  the  Law  is  17 
properly  a  divine  doctrine,  wherein  the  true,  immutable  will  of 
God  is  revealed  as  to  how  man  ought  to  be,  in  his  nature, 
thoughts,  words  and  works,  in  order  to  be  pleasing  and  accept- 
able to  God ;  and  it  threatens  its  transgressors  with  God's 
wrath  and  temporal  and  eternal  punishment.  For  as  Luther 
writes  against  the  Antinomians :  "  Everything  that  reproves 
£07  sin  is  and  belongs  to  the  Law,  whose  peculiar  office  it  is 
to  reprove  sin  and  to  lead  to  the  knowledge  of  sins  (Rom. 
3  :  20 ;  7:7);"  and  as  unbelief  is  the  root  and  spring  of  all 
reprehensible  sins,  the  Law  reproves  unbelief  also. 

But  it  is  likewise  true  that  the  Law  with  its  doctrine  is  illus-  18 
trated  and  explained  by  the  Gospel ;  and  nevertheless  it  remains 
the  peculiar  office  of  the  Law  to  reprove  sins  and  teach  con- 
cerning good  works. 

In  this  manner  the  Law  reproves  unbelief  if  the  Word  of  19 
God  be  not  believed.  Since  now  the  Gospel,  which  alone  pecu- 
liarly teaches  and  commands  to  believe  in  Christ,  is  God's  Word, 
the  Holy  Ghost,  through  the  office  of  the  Law,  also  reproves 
unbelief,  i.  e.  that  sinners  do  not  believe  in  Christ,  although  it 
is  the  Gospel  alone  which  peculiarly  teaches  concerning  saving 
faith  in  Christ. 

But  the  Gospel  is  properly  a  doctrine  which  teaches  (as  man  2c 
does  not  observe  the  Law  of  God,  but  transgresses  it,  and  his 
corrupt  nature,  thoughts,  words  and  works  conflict  therewith, 

Part  III..  Art.  iii. :  1,  4.  *  Ibid.,  chap,  (iii.) :  139. 


PartIL    THE  LAW  AND  THE  GOSPEL.  593 

and  for  this  reason  he  is  subject  to  God's  wrath,  death,  all 
temporal  calamities  and  the  punishment  of  hell-fire)  what  man 
should  believe,  that  with  God  he  may  obtain  forgiveness  of  sins, 
viz.  that  the  Son  of  God,  our  Lord  Christ,  has  taken  upon  him- 
self and  borne  the  curse  of  the  Law,  has  expiated  and  settled 
for  all  our  sins,  through  whom  alone  we  again  enter  into  favor 
with  God,  obtain  by  faith  forgiveness  of  sins,  are  exempted 
from  death  and  all  the  punishments  of  sins,  and  are  eternally 
saved. 

For  everything  that  comforts,  that  offers  the  favor  and  grace  21 
of  God  to  transgressors  of  the  Law,  is  and  is  properly  said  to 
be  the  Gospel,  a  good  and  joyful  message  that  God  does  not 
will  to  punish  sins,  but,  for  Christ's  sake,  to  forgive  them. 

Therefore  every  penitent  sinner  ought  to  believe,  i.  e.  place  22 
Lis  confidence  alone,  in  the  Lord  Christ,  that  "he  was  deliv- 
ered for  our  offences,  and  was  raised  again  for  our  justifica- 
tion" (Rom.  4  :  25),  who  was  "made  sin  for  us  who  knew  no 
sin,  that  we  might  be  made  the  righteousness  of  God  in  him" 
(2  Cor.  5  :  21),  "  who  of  God  is  made  unto  us  wisdom  and 
righteousness  and  sanctification  and  redemption"  (1  Cor.  1: 
«oo  30),  whose  obedience  is  reckoned  for  us  before  God's  strict 
tribunal  as  righteousness,  so  that  the  Law,  as  above  set 
forth,  is  a  ministration  that  kills  through  the  letter  and  preaches 
condemnation  (2  Cor.  3  :  7),  but  the  Gospel  "is  the  power  of 
God  unto  salvation  to  every  one  that  believeth"  (Rom.  1  :  16), 
that  preaches  righteousness  and  gives  the  Spirit  (1  Cor.  1  :  18 ; 
Gal.  3 :  2).  Dr.  Luther  has  urged  this  distinction  with  espe- 
cial diligence  in  nearly  all  his  writings,  and  has  properly 
shown  that  the  knowledge  of  God  derived  from  the  Gospel  is 
far  different  from  that  which  is  taught  and  learned  from  the 
Law,  because  even  the  heathen  had  to  a  certain  extent,  from 
the  natural  law,  a  knowledge  of  God,  although  they  neither 
knew  him  aright  nor  glorified  him  (Rom.  1  :  20  sq.). 

These  two  proclamations  [kinds  of  doctrines]  from  the  be-  23 
ginning  of  the  world  have  been  always  inculcated  alongside 
of  each  other  in  the  Church  of  God,  with  a  proper  distinction. 
For  the  successors  of  the  venerated  patriarchs,  as  also  the  patri- 
archs themselves,  not  only  constantly  called  to  mind  how  man 
was  in  the  beginning  created  by  God  righteous  and  holy,  and 
through  the  fraud  of  the  serpent  transgressed  God's  command, 
became  a  sinner,  and  corrupted  and  precipitated  himself,  with 
all  his  posterity,  into  death  and  eternal  condemnation;  but  also, 
on  the  other  hand,  encouraged  and  comforted  themselves  by  the 
preaching  concerning  the  Seed  of  the  woman,  who  would  bruise 
the  serpent's  head  (Gen.  3  :  15).  Also,  concerning  the  Seed  of 
Abraham,  in  whom  all  the  nations  of  the  earth  shall  be  blessed 
(Gen.  22  :  18).  Also,  concerning  David's  Son,  who  should  re- 
75 


594  THE  FORMULA  OF  CONCORD. 

store  again  the  kingdom  of  Israel  and  be  a  light  to  the  heathen 
(Ps.  HO :  1  ;  Isa.  49  :  6  ;  Luke  2  :  32),  who  "  was  wounded  for 
our  transgressions,  and  bruised  for  our  iniquities,"  by  whose 
"  stripes  we  are  healed."  Isa.  53  :  5. 

These  two  doctrines  we  believe  and  confess,  viz.  that  even  24 
to  the  end  of  the  world  they  should  be  diligently  inculcated  in 
the  Church  of  God,  although  with  proper  distinction,  in  order 
that,  through  the  preaching  of  the  Law  and  its  threats  in  the 
ministry  of  the  New  Testament,  the  hearts  of  impenitent  men 
may  be  terrified,  and  be  brought  to  a  knowledge  of  their  sins 
and  to  repentance;  but  not  in  such  a  way  that  they  inwardly 
despair  and  doubt,  but  that  (since  "the  Law  is  a  schoolmaster 
unto  Christ,  that  we  might  be  justified  by  faith  "  (Gal.  3  :  24), 
and  thus  points  and  leads  us  not  from  Christ,  but  to  Christ, 
nqq    who  "  is  the  end  of  the  Law,"  Rom.  10  :  4),  they  be  on  25 

the  other  hand  comforted  and  strengthened  by  the  preach- 
ing of  the  holy  Gospel  concerning  Christ  our  Lord,  viz.  that  to 
those  who  believe  the  Gospel,  God,  through  Christ,  forgives 
all  their  sins,  adopts  them  for  his  sake  as  children,  and  out  of 
pure  grace,  without  any  merit  on  their  part,  justifies  and  saves 
them,  but  nevertheless  not  in  such  a  way  that  they  abuse  and 
sin  against  the  grace  of  God.  Paul  (2  Cor.  3 :  7  sqq.)  thor-  26 
oughly  and  forcibly  shows  this  distinction  between  the  Law  and 
the  Gospel. 

Therefore,  in  order  that  the  two  doctrines,  viz.  that  of  the  yj 
Law  and  that  of  the  Gospel,  be  not  mingled  and  confounded 
with  one  another,  and  to  the  one  that  be  ascribed  which  belongs 
to  the  other,  whereby  the  merit  and  benefits  of  Christ  are  ob- 
scured and  the  Gospel  made  again  a  doctrine  of  the  Law,  as 
has  occurred  in  the  Papacy,  and  thus  Christians  be  deprived  of 
the  true  comfort  which  in  the  Gospel  they  have  against  the 
terrors  of  the  Law,  and  the  door  be  again  opened  in  the 
Church  of  God  to  the  Papacy ;  the  true  and  proper  distinction 
between  the  Law  and  the  Gospel  must  with  all  diligence  be 
inculcated  and  preserved,  and  whatever  gives  occasion  for  con- 
fusion between  the  Law  and  the  Gospel,  i.  e.  whereby  the  two 
doctrines,  Law  and  Gospel,  may  be  confounded  and  mingled 
into  one  doctrine,  should  be  diligently  avoided.  It  is  on  this 
account  dangerous  and  wrong  to  convert  the  Gospel,  properly 
so  called  as  distinguished  from  the  Law,  into  a  preaching  of 
repentance  or  reproof  [a  preaching  of  repentance,  reproving 
sin].1  For  otherwise,  if  understood  in  a  general  sense  of  the 
whole  doctrine,  as  the  Apology  also  sometimes  says,  the  Gospel 
is  a  preaching  of  repentance  and  forgiveness  of  sins.2  But 
close  by  the  Apology  also  shows  that  the  Gospel  is  properly 

1  C£  Formula  of  Concord,  Epitome,  v. :  11.  ■  Ibid.,  9  1 


PaktII.    THE  THIKD  USE  OF  THE  DIVINE  LAW.        59* 

the  promise  of  the  forgiveness  of  sins,  and  of  justification 
through  Christ ;  but  that  the  Law  is  a  doctrine  which  reproves 
sins  and  condemns. 

CHAPTER  VI. 
Of  the  Thied  Use  of  the  Divine  Law. 

Since  the  Law  of  God  is  useful,  not  only  that  thereby,  ex-  i 
ternal  discipline  and  decency  be  maintained  against  wild,  dis- 
own obedient  men  ;  2,  likewise,  that  through  it  men  be  brought 
to  a  knowledge  of  their  sins ;  3,  but  even  Avhen  they  have 
been  born  anew  by  the  Spirit  of  God  and  converted  to  the 
Lord,  and  thus  the  veil  of  Moses  has  been  removed  from  them, 
they  live  and  walk  in  the  Law;  a  dissension  has  occurred  be- 
tween some  few  theologians  concerning  this  last  use  of  the  Law. 
For  the  one  side l  taught  and  maintained  that  the  regenerate  2 
should  not  learn  the  new  obedience,  or  in  what  good  works 
they  ought  to  walk,  from  the  Law ;  neither  is  this  doctrine  to 
be  urged  thence,  because  they  have  been  liberated  by  the  Son 
of  God,  have  become  the  temples  of  his  Spirit,  and  therefore 
are  free,  so  that,  just  as  the  sun  of  itself  without  any  constraint 
fulfils  its  course,  so  also  they  of  themselves,  by  the  prompting 
and  impulse  of  the  Holy  Ghost,  do  what  God  requires  of  them. 
The  other  side  taught,  on  the  contrary  :  Although  the  truly  be-  3 
lieving  are  really  moved  by  God's  Spirit,  and  thus,  according 
to  the  inner  man,  do  God's  will  from  a  free  spirit;  yet  the 
Holy  Ghost  uses  with  them  the  written  law  for  instruction, 
whereby  even  the  truly  believing  may  learn  to  serve  God,  not 
according  to  their  own  thoughts,  but  according  to  his  written 
Law  and  Word,  which  are  a  sure  rule  and  standard  of  a  godly 
life  and  walk,  directed  according  to  the  eternal  and  immutable 
will  of  God. 

For  the  explanation  and  final  settlement  of  this  dissent  we  4 
unanimously  believe,  teach  and  confess  that  although  the  truly 
believing  and  truly  converted  to  God  and  justified  Christians 
are  liberated  and  made  free  from  the  curse  of  the  Law ;  yet 
that  they  should  daily  exercise  themselves  in  the  Law  of  the 
Lord,  as  it  is  written  (Ps.  1:2;  119:1):  "  Blessed  is  the  man 
whose  delight  is  in  the  Law  of  the  Lord ;  and  in  his  Law  doth 
he  meditate  day  and  night."  For  the  Law  is  a  mirror,  in 
which  the  will  of  God  and  what  pleases  him  are  exactly  rep- 
resented, so  that  it  should  be  constantly  held  forth  to  believers 
and  be  diligently  urged  upon  them  without  intermission. 

Parallel  Passages.— Epit.,  vi. ;  Smalcakl  Articles,  Part  III.,  Art.  iii. :  36 j 
Sol.  Dec,  ii  :  63  sqq. 


*See  Epitome,  vi. :  1. 


596  THE  FOKMULA  OF  CONCORD. 

For  although  "  the  Law  is  not  made  for  a  righteous  man,"  5 
as  the  apostle  testifies  (1  Tim.  1  :  9), "  but  for  the  unrighteous," 
yet  this  is  not  to  be  understood  so  absolutely  as  that  the  justified 
si  ould  live  without  law.  For  the  Law  of  God  is  written  in 
their  heart,  and  to  the  first  man  immediately  after  his  creation 
a  law  also  was  given,  according  to  which  he  should  have  acted. 
But  the  meaning  of  St.  Paul  is  that  the  Law  cannot  burden 
04.,  with  its  curse  those  who  through  Christ  are  reconciled  to 
God,  and  need  not  vex  with  its  coercion  the  regenerate,  be- 
cause, after  the  inner  man,  they  have  pleasure  in  God's  Law.1 

And  indeed,  if  the  believing  and  elect  children  of  God( 
would  be  completely  renewed  by  the  indwelling  Spirit  in  this 
life,  so  that  in  their  nature  and  all  its  powers  they  would  be 
entirely  free  from  sin,  they  would  need  no  law,  and  so  also  no 
impeller,  but  what  they  are  in  duty  bound  to  do  according  to 
God's  will  they  would  do  of  themselves,  and  altogether  vol- 
untarily, without  any  instruction,  admonition,  solicitation  or 
urging  of  the  Law;  just  as  the  sun,  the  moon  and  all  the  con- 
stellations of  heaven  have  of  themselves,  unobstructed,  their 
regular  course,  without  admonition,  solicitation,  urging,  force 
or  necessity,  according  to  the  arrangement  of  God  which  God 
once  gave  them,  yea,  just  as  the  holy  angels  render  an  entirely 
voluntary  obedience. 

But  since  in  this  life  believers  have  not  been  renewed  per-  7 
fectly  or  completely,  completive  vel  consummative  [as  the  an- 
cients say],  (for  although  their  sins  are  covered  by  the  perfect 
obedience  of  Christ,  so  that  they  are  not  imputed  to  believers 
for  condemnation,  and  also,  through  the  Holy  Ghost,  the  mor- 
tification of  the  old  Adam  and  the  renewal  in  the  spirit  of 
their  mind  is  begun),  nevertheless  the  old  Adam  always  clings 
to  them  in  their  nature  and  all  its  internal  and  external  pow- 
ers. Of  this  the  apostle  has  written  (Rom.  7:18sqq.):  "18 
know  that  in  me  [that  is,  in  my  flesh]  dwelleth  no  good  thing." 
And  again  :  "For  that  which  I  do,  I  allow  not;  for  what  I 
would,  that  do  I  not ;  but  what  I  hate,  that  do  I."  Again  : 
"  I  see  another  law  in  my  members,  warring  against  the  law 
of  my  mind,  and  bringing  me  into  captivity  to  the  law  of  sin." 
Also  (Gal.  5  :  17) :  "The  flesh  lusteth  against  the  spirit,  and 
the  spirit  against  the  flesh;  and  these  are  contrary  the  one  to 
the  other  :  so  that  ye  cannot  do  the  things  that  ye  would." 

Therefore,  because  of  these  lusts  of  the  flesh,  the  truly  be- 9 
lieving,  elect  and  regenerate  children  of  God  require  not  only 
the  daily  instruction  and  admonition,  warning  and  threatening 
of  the  Law,  but  also  frequently  reproofs,  whereby  they  are 
roused   [the  old  man  is  shaken    from  them]  and  follow  the 

1  Rom.  7  :  22. 


Part  II.    THE  THIRD  USE  OF  THE  DIVINE  LAW.        59? 

Spirit  of  God,  as  it  is  written  (Ps.  119  :  71) :  "It  is  good  for 
me  that  I  have  been  afflicted,  that  I  might  learn  thy  statutes." 
And  again  (1  Cor.  9  :  27) :  "  I  keep  under  my  body  and  bring 
P42  ifc  mto  subjection ;  lest  that,  by  any  means,  when  I  have 
preached  to  others,  I  myself  should  be  a  castaway."  And 
again  (Heb.  12:8):  "  But  if  ye  be  without  chastisement,  where- 
of all  are  partakers,  then  are  ye  bastards  and  not  sons;"  as  Dr. 
Luther  in  more  words  has  fully  explained  in  the  summer  part 
>f  the  Church  Postils,  on  the  Epistle  for  the  Nineteenth  Sun- 
day after  Trinity. 

But  we  must  also  separately  explain   what  with  respect  to  io 
the  new  obedience  of  believers  the  Gospel  does,  affords  and 
works,  and  what  herein,  so  far  as  concerns  the  good  works  of 
believers,  is  the  office  of  the  Law. 

For  the  Law  says  indeed  that  it  is  God's  will  and  com-n 
mand  that  we  should  walk  in  a  new  life,  but  it  does  not  give 
the  power  and  faculty  so  that  we  can  begin  and  do  it ;  but  the 
Holy  Ghost,  who  is  given  and  received,  not  through  the  Law, 
but  through  the  preaching  of  the  Gospel  (Gal.  3  :  14),  renews 
the  heart.  Afterwards  the  Holy  Ghost  employs  the  Law,  so  1 1 
that  from  it  he  teaches  the  regenerate,  and  in  the  Ten  Com- 
mandments points  out  and  shows  them  "  what  is  the  good  and 
acceptable  will  of  God"  (Rom.  12  :  2),  in  what  good  works 
"God  hath  before  ordained  that  they  should  walk"  (Eph.  2: 
10).  He  exhorts  them  thereto,  and  when,  because  of  the  flesh  in 
them,  they  are  idle,  negligent  and  rebellious,  he  reproves  them 
on  that  account  through  the  Law,  so  that  he  carries  on  both 
offices  together ;  he  slays  and  makes  alive,  he  leads  to  hell  and 
brings  up  again.  For  his  office  is  not  only  to  console,  but  also 
to  reprove,  as  it  is  written  :  "  When  the  Holy  Ghost  is  come,  he 
will  reprove  the  world "  (under  which  also  is  the  old  Adam) 
"of  sin,  and  of  righteousness  and  of  judgment."  But  sin  is  13 
everything  that  is  contrary  to  God's  Law.  And  St.  Paul  says :  14 
"All  Scripture  given  by  inspiration  of  God  is  profitable  for 
doctrine,  for  reproof,"  etc.,  and  to  reprove  is  the  peculiar  office 
of  the  Law.  Therefore  as  often  as  believers  stumble  they  are 
reproved  by  the  Holy  Ghost  from  the  Law,  and  by  the  same 
Spirit  are  again  comforted  and  consoled  with  the  preaching  of 
the  Holy  Gospel. 

But  in  order  that,  so  far  as  possible,  all  misunderstanding  11 
may  be  avoided,  and  the  distinction  between  the  works  of  the 
Law  and  those  of  the  Spirit  be  properly  taught  and  preserved, 
040  it  is  to  be  noted  with  especial  diligence  that  when  the  sub- 
ject of  good  works  which  are  in  accordance  with  God's  Law 
(for  otherwise  they  are  not  good  works)  is  treated,  the  word 
"  Law"  has  only  one  sense,  viz.  the  immutable  will  of  God,  ac- 
cording to  which  men  should  conduct  themselves  in  their  lives. 


598  THE  FORMULA  OF  CONCORD. 

But  there  is  a  distinction  in  the  works,  because  of  the  distinc-  if 
Hon  with  respect  to  the  men  who  strive  to  live  according  to  this 
Law  and  will  of  God.  For  as  long  as  man  is  not  regenerate, 
and  conducts  himself  according  to  the  Law,  and  does  the  works 
because  they  are  thus  commanded,  from  fear  of  punishment  or 
desire  frr  reward,  he  is  still  under  the  Law,  and  his  works  are 
properly  called  by  St.  Paul  works  of  the  Law,  for  they  are  ex- 
torted by  the  Law,  as  those  of  slaves;  and  they  are  saints  after 
the  order  of  Cain  [that  is,  hypocrites]. 

But  when  man  is  born  anew  by  the  Spirit  of  God,  and  lib-  17 
erated  from  the  Law,  i.  e.  made  exempt  from  this  coercion,  and 
is  led  by  the  Spirit  of  Christ,  he  lives  according  to  the  immu- 
table will  of  God,  comprised  in  the  Law,  and  does  everything, 
so  far  as  he  is  born  anew,  out  of  a  free,  cheerful  spirit ;  and  this 
is  called  not  properly  a  work  of  the  Law,  but  a  work  and  fruit 
of  the  Spirit,  or  as  St.  Paul  names  it  "  the  law  of  the  mind  " 
and  "  the  Law  of  Christ/'  For  such  men  are  no  more  under 
the  Law,  but  under  grace,  as  St.  Paul  says  (Rom.  8  [Rom.  7  : 
23  ;  8  :  2  ;  1  Cor.  9  :  21]). 

But  since  believers  are  not,  in  this  world,  completely  renewed,  18 
but  the  old  Adam  clings  to  them  even  to  the  grave,  there  also 
remains  in  them  a  struggle  between  the  spirit  and  the  flesh. 
Therefore  they  have  indeed  pleasure  in  God's  Law  according 
to  the  inner  man,  but  the  law  in  their  members  struggles  against 
the  law  in  their  mind  to  such  an  extent  that  they  are  never 
without  law,  and  nevertheless  are  not  under,  but  in  the  Law, 
and  live  and  walk  in  the  Law  of  the  Lord,  and  yet  do  nothing 
from  constraint  of  the  Law. 

But  so  far  as  concerns  the  old  Adam,  which  still  clings  to  19 
them,  it  must  be  urged  on  not  only  with  the  Law,  but  also  with 
punishments;  nevertheless  it  does  everything  against  its  will 
and  under  coercion,  no  less  than  the  godless  are  urged  on  and 
held  in  obedience  by  the  threats  of  the  Law  (1  Cor.  9:27; 
Rom.  7  :  18,  19). 
0^4       So,  too,  this  doctrine  of  the  Law  is  needful  for  believ-  20 

ers,  in  order  that  they  may  not  depend  upon  their  own 
holii.ess  and  devotion,  and  under  the  pretext  of  the  Spirit  of 
God  establish  a  self-chosen  form  of  divine  worship,  without 
God's  Word  and  command,  as  it  is  written  (Deut.  12:8,  28,  32) : 
c<  Y(  shall  not  do  .  .  .  every  man  whatsoever  is  right  in  his  own 
eyes  '  etc.,  but  "observe  and  hear  all  these  words  which  I 
command  thee."  "  Thou  shalt  not  add  thereto,  nor  diminish 
therefrom." 

So,  too,  the  doctrine  of  the  Law,  in  and  with  good  works  of  21 
believers,  is  needful  for  this  reason,  for  otherwise  man  can  easily 
imagine  that  his  work  and  life  are  entirely  pure  and  perfect. 
But  the  Law  of  God  prescribes  to  believers  good  works  in  this 


Part  II.    THE  THIRD  USE  OF  THE  DIVINE  LAW.        599 

way,  that,  at  the  same  time,  it  shows  and  indicates,  as  in  a 
mirror,  that  in  this  life  they  are  still  imperfect  and  impure  in 
ns,  so  that  we  must  say  with  the  apostle  (1  Cor.  4:4):  "I 
know  nothing  by  myself;  yet  am  I  not  hereby  justified." 
Therefore,  when  Paul  exhorts  the  regenerate  to  good  works, 
he  presents  to  them  expressly  the  Ten  Commandments  (Rom. 
13-9),  and  that  his  good  works  are  imperfect  and  impure 
lif  recognizes  from  the  Law  (Rom.  7  :  7  sqq.) ;  and  David 
declares  (Ps.  119:35):  "I  have  run  the  way  of  thy  com- 
mandments," but  "enter  not  into  judgment  with  thy  ser- 
vant; for  in  thy  sight  shall  no  man  living  be  justified"  (Ps. 
143:2). 

But  how  and  why  the  good  works  of  believers,  although  in  22 
this  life,  because  of  sin  in  the  flesh,  they  are  imperfect  and  im- 
pure, nevertheless  are  acceptable  and  well  pleasing  to  God,  the 
Law  does  not  teach,  as  it  requires  an  entire,  perfect,  pure  obe- 
dience if  it  is  to  please  God.  But  the  Gospel  teaches  that  our 
spiritual  offerings  are  acceptable  to  God,  through  faith,  for 
Christ's  sake  (1  Pet.  2:5;  Heb.  11:4  sqq.).  In  this  way 23 
Christians  are  not  under  the  Law,  but  under  grace,  because  by 
faith  in  Christ  the  persons  [of  the  godly]  are  freed  from  the 
curse  and  condemnation  of  the  Law ;  and  because  their  good 
works,  although  they  are  still  imperfect  and  impure,  are  accept- 
able, through  Christ,  to  God,  because  they  do,  not  by  coercion 
of  the  Law,  but  by  renewing  of  the  Holy  Ghost,  voluntarily 
and  spontaneously  from  their  hearts,  what  is  pleasing  to  God, 
so  far  as  they  have  been  born  anew  according  to  the  inner 
man ;  although  nevertheless  they  maintain  a  constant  struggle 
against  the  old  Adam. 
n*r        For  the  old  Adam,  as  an  intractable,  pugnacious  ass,  is  24 

still  a  part  of  them,  which  is  to  be  coerced  to  the  obedience 
of  Christ,  not  only  by  the  doctrine,  admonition,  force  and  threat- 
ening of  the  Law,  but  also  oftentimes  by  the  club  of  punish- 
ments and  troubles,  until  the  sinful  flesh  is  entirely  put  off, 
and  man  is  perfectly  renewed  in  the  resurrection,  where  he 
needs  no  longer  either  the  preaching  of  the  Law  or  its  threat- 
enings  and  reproofs,  as  also  no  longer  the  Gospel ;  as  these  be- 
long to  this  [mortal  and]  imperfect  life.  But  as  they  will  25 
behold  God  face  to  face,  so,  through  the  power  of  the  indwell- 
ing Spirit  of  God,  will  they  do  the  will  of  God  [the  heavenly 
Father]  with  unmingled  joy,  voluntarily,  unconstrained,  with- 
out any  hindrance,  with  entire  purity  and  perfection,  and  will 
eternally  rejoice  in  him. 

Accordingly,  we  reject  and  condemn  as  an  error  pernicious  26 
and  prejudicial  to  Christian  discipline,  as  also  to  true  piety, 
the  teaching  that  the  Law,  in  the  above-mentioned  way  and 
degree,  should  not  be  urged  upon  Christians  and  those  truly 


600  THE  FORMULA   OF  CONCORD. 

believing,  but  only  upon   the  unbelieving,  not  Christian,  and 
impenitent. 

CHAPTER  VII. 
Of  the  Holy  Supper. 

Although  perhaps,  according  to  the  opinion  of  some,  the  1 
exposition  of  this  article  should  not  be  inserted  into  this  docu- 
ment, wherein  it  has  been  our  intention  to  explain  the  articles 
which  have  been  drawn  into  controversy  among  the  theologians 
of  the  Augsburg  Confession  (from  which  the  Sacramentarians 
almost  in  the  beginning,  when  the  Confession  -was  first  com- 
posed and  presented  to  the  Emperor  at  Augsburg  in  1530,  en- 
tirely withdrew  and  separated,  and  presented  their  own  Con- 
fession1), yet,  alas!  as  we  have  still  some  theologians  and  others 
who  glory  in  the  Augsburg  Confession,  who  in  the  last  few 
years  no  longer  secretly,  but  partly  publicly,  have  given  their 
assent  in  this  article  to  the  Sacramentarians,  and  against  their 
own  conscience  have  wished  violently  to  cite  and  pervert  the 
Augsburg  Confession  as  in  entire  harmony  in  this  article  with 
the  doctrine  of  the  Sacramentarians ;  we  neither  can  nor  should 
forbear  in  this  document  to  give  testimony  in  accordance  with 
n»n  our  confession  of  divine  truth,  and  to  repeat  the  true  sense 
and  proper  understanding,  with  reference  to  this  article, 
of  the  Word  of  Christ  and  of  the  Augsburg  Confession,  and 
[for  we  recognize  it  to  be  our  duty]  so  far  as  in  us  lies,  by 
God's  help,  to  preserve  it  [this  pure  doctrine]  also  to  posterity, 
and  to  faithfully  warn  our  hearers,  together  with  other  godly 
Christians,  against  this  pernicious  error,  which  is  entirely  con- 
trary to  the  divine  Word  and  the  Augsburg  Confession,  and 
has  been  frequently  condemned. 

Statement  of  the  Controversy. 

Tiie  Chief  Conflict  between  our  Doctrine  and  that  of  the  Sacra- 
mentarians in  this  Article, 

Although  some  Sacramentarians  strive  to  speak  and  to  employ  2 
words  the  very  nearest  the  Augsburg  Confession  and  the  form 
and  mode  of  these  churches,  and  confess  that  in  the  Holy  Supper 
<he  body  of  Christ  is  truly  received  by  believers,2  yet  if  they 
be  forced  to  declare  their  meaning  properly,  sincerely  and 
clearly,  they  all  unanimously  explain  themselves  thus,  viz. 
that  the  true  essential  body  and  blood  of  Christ  is  as  far  from 

Parallel  Passages. — Augsburg  Confession,  x. ;  Apology,  x. ;  Smalcald  Ar- 
ticles, Part  III.,  Art.  vi. ;  Small  Catechism,  Part  V. ;  Large  Catechism,  Part  V., 
499;  Epitome,  vii. 

1  See  Epi  tome,  vii. :  1.  *  The  words  of  Calvin  and  Beza. 


Part  II.    THE  LORD'S  SUPPER.  601 

the  consecrated  bread  and  wine  in  the  Holy  Supper  as  the 
highest  heaven  is  distant  from  the  earth.  For  their  own  words 
run  thus  :  Abesse  Christi  corpus  et  sanguinem  a  signis  tan  to 
intervallo  dicimus,  quanto  abest  terra  ab  altissimis  coelis.  That 
is :  "  We  say  that  the  body  and  blood  of  Christ  are  as  far  from 
the  signs  as  the  earth  is  distant  from  the  highest  heaven." 
Therefore,  they  understand  this  presence  of  the  body  of  Christy 
not  as  here  upon  earth,  but  only  with  respect  to  faith  [when 
they  speak  of  the  presence  of  the  body  and  blood  of  Christ  in 
Jie  Supper,  they  do  not  mean  that  they  are  present  ipon  earth, 
except  with  respect  to  faith],  i.  e.  that  our  faith,  reminded  ann 
excited  by  the  visible  signs,  as  by  the  preached  Word,  elevates 
itself  and  rises  up  above  all  heavens,  and  there  receives  and 
enjoys  the  body  of  Christ,  which  is  present  there  in  heaven, 
yea,  Christ  himself,  together  with  all  his  benefits,  in  a  true  and 
essential,  but  nevertheless  only  spiritual,  manner.  For  [they 
think  that]  as  the  bread  and  wine  are  here  upon  earth  and  not 
in  heaven,  so  the  body  of  Christ  is  now  in  heaven  and  not 
upon  earth,  and  on  this  account  nothing  else  is  received  by  the 
mouth  in  the  Holy  Supper  but  bread  and  wine. 

In  the  first  place,  they1  have  alleged  that  the  Lord's  Supper  4 
is  only  an  external  sign,  whereby  Christians  may  be  known, 
oaj  and  that  therein  nothing  else  is  offered  but  mere  bread 
and  wine  (which  are  bare  signs  [symbols]  of  the  absent 
body  of  Christ).  Since  this  would  not  stand  the  test,  they  have 
confessed  that  the  Lord  Christ  is  truly  present  in  his  Supper, 
namely  by  the  communicatio  idiomatum,2  i.  e.  alone  according 
to  his  divine  nature,  but  not  with  his  body  and  blood. 

Afterwards,  when  they  were  forced  by  Christ's  words  to  5 
confess  that  the  body  of  Christ  is  present  in  the  Supper,  they 
still  understood  and  declared  it  in  no  other  way  than  spirit- 
ually, that  is,  through  faith  to  partake  of  his  power,  efficacy  and 
benefits  [than  that  they  believed  the  presence  only  spiritual, 
i.  e.  that  Christ  only  makes  us  partakers  of  his  power,  efficacy 
and  benefits],  because  [they  say]  through  the  Spirit  of  Christ, 
who  is  everywhere,  our  bodies,  in  which  the  Spirit  of  Christ 
dwells  here  upon  earth,  are  united  with  the  body  of  ,Christ; 
which  is  in  heaven. 

Thus  through  these  grand,  plausible  words  many  great  men  t 
were  deceived  when    they  proclaimed  and   boasted  that  they 
were  of  no  other  opinion  than  that  the  Lord  Christ  is  present 
in  his  Holy  Supper  truly,  essentially,  and  as  one  alive;  but 
they  understand  this  alone  according  to  his  divine  nature,  and 

1  Zwingli  and  his  adherents. 

*  By  which  to  the  entire  person  that  which  belongs  to  one  nature  u 
ascribed.    Cf.  Sol.  Dec,  viii. :  3(5. 

76 


602  THE  FORMULA  OF  CONCORD. 

not  of  his  body  and  blood,  which  are  now  in  heaven,  and  no~ 
where  else  [for  they  think  concerning  these  that  they  are  only 
in  heaven,  etc.],  and  that  lie  gives  us  with  the  bread  and  wine 
his  true  body  and  blood  to  eat,  that  we  may  partake  of  them 
spiritually  through  faith,  but  not  bodily  with  the  mouth. 

For  they  understand  the  words  of  the  Supper:  "Eat,  this; 
is  my  body,"  not  properly,  as  they  sound,  according  to  the 
letter,  but  as  figurative  expressions ;  thus,  that  "  eating  "  the 
body  of  Christ  means  nothing  else  than  "believing,"  and  that 
"  body  "  is  equivalent  to  "  symbol,"  i.  e.  a  sign  or  figure  of  the 
body  of  Christ,  which  is  not  in  the  Supper  on  earth,  but  alone 
m  heaven.  The  word  is  they  interpret  sacramentally,  or  in  a 
significative  manner,  in  order  that  no  one  may  regard  the  thing 
so  joined  with  the  signs,  that  the  flesh  also  of  Christ  is  now 
present  on  earth  in  an  invisible  and  incomprehensible  manner. 
That  is:  "The  body  of  Christ  is  united  with  the  bread  sacra- 8 
mentally,  or  significatively,  so  that  believing,  godly  Christians 
as  surely  partake  spiritually  of  the  body  of  Christ,  which  is 
above  in  heaven,  as  with  the  mouth  they  eat  the  bread."  But 
nAn  that  the  body  of  Christ  is  present  here  upon  earth  in  the 
Supper  essentially  although  invisibly  and  incomprehen- 
sibly, and  is  received  orally,  with  the  consecrated  bread,  even  by 
hypocrites  or  those  wTho  are  Christians  only  in  appearance 
[by  name],  this  they  are  accustomed  to  execrate  and  condemn  as 
a  horrible  blasphemy. 

On  the  other  hand,  it  is  taught  in  the  Augsburg  Confession  9 
from  God's  Word  concerning  the  Lord's  Supper,  thus :  "  That 
the  true  body  and  blood  of  Christ  are  truly  present  in  the  Holy 
Supper  under  the  form  of  bread  and  wine,  and  are  there  com- 
municated and  received,  and  the  contrary  doctrine  is  rejected  " 
(namely,  that  of  the  Sacramentarians,  who  at  the  same  time  at 
Augsburg  presented  their  own  Confession,1  that  the  body  of 
Christ,  because  he  has  ascended  to  heaven,  is  not  truly  and  es- 
sentially present  here  upon  earth  in  the  sacrament  [which  denied 
the  true  and  substantial  presence  of  the  body  and  blood  of 
Christ  in  the  sacrament  of  the  Supper  administered  on  earth, 
on  this  account,  viz.  because  Christ  had  ascended  into  heaven]. 
For  this  opinion  is  clearly  expressed  in  Luther's  Small  Cate-  ia 
chism  in  the  following  words :  "  The  sacrament  of  the  altar  is 
the  true  body  and  blood  of  our  Lord  Jesus  Christ  under  the 
bread  and  wine,  given  unto  us  Christians  to  eat  and  to  drink, 
as  it  was  instituted  by  Christ  himself."  Still  more  clearly  in  n 
the  Apology  is  this  not  only  declared,  but  also  established  by 
the  passage  from  Paul  (1  Cor.  10  :  16),  and  by  the  testimony 
of  Cyril,  in  the  following  words :  "  The  tenth  article  has  been 

1  The  Tetrapolitan. 


PartIL    THE  LOEiyS  SUPPER.  603 

received  [approved],  in  which  we  confess  that  in  the  Lord's 
Supper  the  body  and  blood  of  Christ  are  truly  and  substantially 
present,  and  are  truly  oifered  with  the  visible  elements,  bread 
and  wine,  to  those  who  receive  the  sacrament.  For  since  Paul 
says:  'The  bread  which  we  break  is  the  communion  of  the 
body  of  Christ/  etc.,  it  would  follow,  if  the  body  of  Christ 
were  not,  but  only  the  Holy  Ghost  were  truly  present,  that  the 
bread  is  not  a  communion  of  the  body,  but  of  the  Spirit  of 
Christ.  Thus  we  know  that  not  only  the  Romish,  but  also  the 
Greek  Church,  has  taught  the  bodily  presence  of  Christ  in  the 
Holy  Supper."1  And  testimony  is  also  produced  from  Cyril 
that  Christ  also  dwells  bodily  in  us  in  the  Holy  Supper  by  the 
communication  of  his  flesh.2 

Afterwards,  when  those  who  at  Augsburg  delivered  their  Con-  12 
fession  concerning  this  article  seemed  to  be  willing  to  approve 
the  Confession  of  our  churches,  the  following  Formula  Concor- 
diw?  i.  e.  articles  of  Christian  agreement  between  the  Saxon 
theologians  and  those  of  Upper  Germany,  was  composed  and 
M.Q  pigned  at  Wittenberg  in  the  year  1536,  by  Dr.  Martin 
Luther  and  other  theologians  on  both  sides : 

"  We  have  heard  how  Mr.  Martin  Bucer  explained  his  own  13 
opinion,  and  that  of  other  preachers  who  came  with  him  from 
the  cities,  concerning  the  holy  sacrament  of  the  body  and  blood 
of  Christ,  viz.  as  follows  :4 

"  They  confess,  according  to  the  words  of  Irenseus,  that  in  14 
this  sacrament  there  are  two  things,  a  heavenly  and  an  earthly. 
Therefore  they  hold  and  teach  that,  with  the  bread  and  wine, 
the  body  and  blood  of  Christ  are  truly  and  essentially  present, 
oifered  and  received.  And  although  they  believe  in  no  trans- 
substantiation,  i.  e.  an  essential  transformation  of  the  bread  and 
wine  into  the  body  and  blood  of  Christ,  and  also  do  not  hold 
that  the  body  and  blood  of  Christ  are  included  locally,  i.  e. 
with  respect  to  space,  in  the  bread,  or  are  otherwise  perma- 
nently united  therewith  apart  from  the  use  of  the  sacrament ; 
yet  they  concede  that  through  the  sacramental  union  the  bread 
is  the  body  of  Christ,  etc.  [that  when  the  bread  is  offered  the 
body  of  Christ  is  at  the  same  time  present,  and  is  truly  ten- 
dered]. For  apart  from  use,  if  the  bread  be  laid  by  and  pre-  15 
served  in  a  pyx,  or  be  carried  about  and  exhibited  in  proces- 
sions, as  occurs  in  the  Papacy,  they  do  not  hold  that  the  body 
of  Christ  is  present. 

"  Secondly,  they  hold  that  the  institution  of  this  sacrament  it 
made  by  Christ  is  efficacious  in  Christendom  [the  Church],  and 

1  Apology,  x. :  54  sq.  *  Ibid.,  x. :  55. 

•  The  Wittenberg  Concordia,  written  by  Melanchthon. 
4  See  Corpus  Beformatorum.  iii. :  75. 


604  THE  FORMULA  OF  CONCORD. 

that  it  /Iocs  not  depend  upon  the  worthiness  or  un worthiness  of 
the  minister  who  offers  the  sacrament  or  of  the  one  who  re- 
ceives it.  Therefore,  as  St.  Paul  says,  that  even  the  unworthy 
partake  of  the  sacrament,1  they  hold  that  also  to  the  unworthy 
the  body  and  blood  of  Christ  are  truly  offered,  and  the  un- 
worthy truly  receive  them,  where  the  institution  and  command 
of  the  Lord  Christ  are  observed.  But  such  persons  receive 
them  to  condemnation,2  as  St.  Paul  says ;  for  they  abuse  the 
oly  sacrament,  because  they  receive  it  without  true  repentance 
and  without  faith.  For  it  was  instituted  for  this  purpose,  viz. 
that  it  might  testify  that  to  them  the  grace  and  benefits  of 
Christ  are  there  applied,  and  that  they  are  incorporated  into 
Christ  and  are  washed  by  his  blood,  who  there  truly  repent 
and  comfort  themselves  by  faith  in  Christ." 
nrr\        In  the  following  year,  when  the  chief  theologians  of  j; 

the  Augsburg  Confession  assembled  from  all  Germany  at 
Smalcald,  and  deliberated  as  to  what  to  present  in  the  Council 
concerning  this  doctrine  of  the  Church,  by  common  consent 
the  Smalcald  Articles  were  composed  by  Dr.  Luther,  and  were 
signed  by  all  the  theologians,  collectively  and  individually,  in 
which  the  true  and  proper  opinion  is  clearly  expressed  in  short, 
plain  words,  which  agree  most  accurately  with  the  words  of 
Christ,  and  every  door  and  mode  of  escape  for  the  Sacrament- 
arians  was  closed.  For  they  had  interpreted  to  their  advantage  18 
[perverted]  the  Formula  of  Concord,  i.  e.  the  above-mentioned 
articles  of  union,  framed  the  preceding  year,  so  that  it  should 
be  understood  that  the  body  of  Christ  is  offered  with  the  bread 
in  no  other  way  than  as  it  is  offered,  together  with  all  his 
benefits,  by  the  Word  of  the  Gospel,  and  that  by  the  sacrament-  19 
al  union  nothing  else  than  the  spiritual  presence  of  the  Lord 
Christ  by  faith  is  meant.  These  articles,  therefore,  declare: 
"  The  bread  and  wine  in  the  Holy  Supper  are  the  true  body 
and  blood  of  Jesus  Christ,  which  are  tendered  and  received,  not 
only  by  the  godly,  but  also  by  godless  Christians  "8  [those  who 
lave  nothing  Christian  except  the  name]. 

Dr.  Luther  has  also  more  amply  expounded  and  confirmed  20 
this  opinion  from  God's  Word  in  the  Large  Catechism,4  where 
it  is  written  : 

"What  is  therefore  the  Sacrament  of  the  Altar?  Answer: 
It  is  the  true  body  and  blood  of  our  Lord  Jesus  Christ,  in  and 
under  the  bread  and  wine,  which  we  Christians  are  commanded 
by  the  Word  of  Christ  to  eat  and  to  drink."  And  shortly  21 
after :  "  It  is  the  Word,  I  say,  which  makes  and  distinguishes 
this  sacrament,  so  that  it  is  not  mere  bread  and  wine,  but  is,  and 


1  1  Cor.  11 :  27.    ■  Ibid.,  11 :  29.        s  Smalcald  Articles,  Part  III..  Art.  vi 
1  Part  V.,  6,  8  10-14;  499  sqq. 


Part  II.    THE  LOUIES  SUPPER  605 

is  pioperly  called  the  body  and  blood  of  Christ.'  Again :  22 
"  With  this  Word  you  can  strengthen  your  conscience  and  say : 
If  a  hundred  thousand  devils,  together  with  all  fanatics,  raise 
the  objection,  How  can  bread  and  wine  be  the  body  and  blood 
of  Christ?  I  know  that  all  spirits  and  scholars  together  are 
not  as  wise  as  is  the  Divine  Majesty  in  his  little  finger.  For 
here  stands  the  Word  of  Christ :  '  Take,  eat ;  this  is  my  body. 
Drink  yc  all  of  this ;  this  is  the  new  testament  in  my  blood/ 
etc.  Here  we  abide,  and  would  like  to  see  those  who  will  con- 
stitute themselves  his  masters,  and  make  it  different  from  what 
pri    he  has  spoken.     It  is  true,  indeed,  that  if  you  take  away  23 

the  Word,  or  regard  it  without  the  Word,  you  have 
nothing  but  mere  bread  and  wine.  But  if  the  Word  be  added 
thereto,  as  it  must  be,  then  in  virtue  of  the  same  it  is  truly 
the  body  and  blood  of  Christ.  For  as  the  lips  of  Christ  have 
spoken,  so  it  is,  as  he  can  never  lie  or  deceive. 

"  Hence  it  is  easy  to  reply  to  all  manner  of  questions  about  24 
which  at  the  present  time  men  are  anxious,  as,  for  instance: 
Whether  a  wicked  priest  can  administer  and  distribute  the  sac- 
rament? and  such  like  other  points.  For  here  conclude  and 
reply :  Even  though  a  knave  take  or  distribute  the  sacrament, 
he  receives  the  true  sacrament,  i.  e.  the  true  body  and  blood  of 
Christ,  just  as  truly  as  he  who  receives  or  administers  it  in  the 
most  worthy  manner.  For  it  is  not  founded  upon  the  holiness 
of  men,  but  upon  the  Word  of  God.  And  as  no  saint  upon 
earth,  yea,  no  angel  in  heaven,  can  change  bread  and  wine  into 
the  body  and  blood  of  Christ,  so  also  can  no  one  change  or 
alter  it,  even  though  it  be  abused. 

"  For  the  Word,  by  which  it  became  a  sacrament  and  was  in-  25 
stitutecl,  does  not  become  false. because  of  the  person  or  his  un- 
belief.    For  he  does  not  say  :  If  you  believe  or  are  worthy  you 
will  receive  my  body  and  blood,  but :  '  Take,  eat  and  drink ; 
this  is  my  body  and  blood/     Likewise :  '  Do  this '  (viz.  what 
I  now  do,  institute,  give  and  bid  you  take).     That  is  as  much  26 
as  to  say,  No  matter  whether  you  be  worthy  or  unworthy,  you 
ha""?  here  his  body  and  blood,  by  virtue  of  these  words  which 
are  aided  to  the  bread  and  wine.    This  mark  and  observe  well ; 
for  upon  these  words  rest  all  our  foundation,  protection  and  de- 
fence against  all  error  and  temptation  that  have  ever  come  or 
may  yet  come." 
prg        Thus  far  the  Large  Catechism,  in  which  the  true  pres-  27 

ence  of  the  body  and  blood  of  Christ  in  the  Holy  Supper 
is  established  from  God's  Word  ;  and  the  same  is  understood 
not  only  of  the  believing  and  worthy,  bi  t  also  of  the  unbeliev- 
ing and  unworthy. 

But  inasmuch  as  this  highly-illumined  man  [Dr.  Luther,  the  2£ 
hero  illumined  with  unparalleled  and  most  excellent  gifte  of 


006  THE   FORMULA   OF  CONCORD. 

the  Holy  Ghost]  foresaw  that  after  his  death  some  would  gas- 
poet  that  he  had  receded  from  the  above-mentioned  doctrine  and 
other  Christian  articles,  he  has  appended  the  following  protest 
to  his  Large  Confession  : 

"Because  I  see  the  longer  the  time  the  greater  the  number :^ 
of  sects  and  errors,  and  that  there  is  no  end  to  the  rage  and 
Any  of  Satan,  in  order  that  henceforth  during  my  life,  and 
after  my  death,  some  of  them  may  not,  in  future,  support 
themselves  by  me,  and  in  order  to  strengthen  their  error 
falsely  quote  my  writings,  as  the  Sacramentarians  and  Ana- 
baptists begin  to  do ;  I  will  in  this  writing,  before  God  and  all 
the  world,  confess  my  faith,  point  by  point  [concerning  all  the 
articles  of  our  religion].  In  this  I  intend  to  abide  until  my  30 
death,  and  therein  (and  may  God  help  me  as  to  this!)  to  depart 
from  this  world  and  to  appear  before  the  judgment-seat  of 
Jesus  Christ;  and  if  after  my  death  any  one  will  say:  If  Dr. 
Luther  were  now  living  he  would  teach  and  hold  this  or  that 
article  differently,  for  he  did  not  sufficiently  consider  it,  against 
this  I  say  now  as  then,  and  then  as  now,  that,  by  God's  grace, 
I  have  most  diligently  considered  all  these  articles  by  means 
of  the  Scriptures  [have  examined  them,  not  once,  but  very 
often,  according  to  the  standard  of  Holy  Scripture],  and  often 
have  gone  over  them,  and  will  contend  as  confidently  for  them 
as  I  am  now  contending  for  the  Sacrament  of  the  Altar.  I  am 
not  drunk  or  inconsiderate ;  I  know  what  I  say ;  I  also  am  sen- 
sible of  the  account  which  I  will  render  at  the  coming  of  the 
Lord  Christ  at  the  final  judgment.  Therefore  no  one  should  31 
interpret  this  as  jest  or  mere  idle  talk ;  to  me  it  is  serious;  for 
by  God's  grace  I  know  Satan  in  great  part;  if  he  can  pervert 
or  confuse  God's  Word,  what  will  he  not  do  with  my  words  or 
those  of  another?" 
nro       After  this  protest,  Dr.  Luther,  of  holy  memory,  presents  37 

among  other  articles  this  also :  "  In  the  same  manner  I 
also  speak  and  confess  "  (he  says)  "  concerning  the  Sacrament  of 
the  Altar,  that  there  the  body  and  blood  of  Christ  are  in  truth 
orally  eaten  and  drunken  in  the.  bread  and  wine,  even  though 
the  priests  [ministers]  who  administer  it  [the  Lord's  Supper], 
or  those  who  receive  it,  do  not  believe  or  otherwise  abuse  it. 
For  it  does  not  depend  upon  the  faith  or  unbelief  of  men,  but 
upon  God's  Word  and  ordinance,  unless  they  first  change  God's 
Word  and  ordinance  and  interpret  it  otherwise,  as  the  enemies 
of  the  sacrament  do  at  the  present  day,  who,  of  course,  have 
nothing  but  bread  and  wine ;  for  they  also  do  not  have  the 
Word  and  appointed  ordinance  of  God,  but  have  perverted 
and  changed  it  according  to  their  own  caprice." 

Dr.  Luther  (who  certainly,  above  others,  understood  the  true  33 
and  propei  meaning  of  the  Augsburg  Confession,  and  who  con- 


Part  II.    THE  LOKD'S  SUPPER.  G07 

stantly,  e\ -n  to  his  end,  remained  steadfast  thereto,  and  defended 
it)  shortly  before  his  death,  with  great  zeal,  repeated  in  his  last 
Confession  his  faith  concerning  this  article,  where  he  writes 
thus:  "  I  reckon  all  in  one  mass  as  Sacramentarians  and  fa- 
natics, as  they  also  are  who  will  not  believe  that  the  bread  in 
the  Lord's  Supper  is  his  true  natural  body,  which  the  godless 
as  Judas  himself  received  with  the  mouth,  as  well  as  did  St. 
Peter,  and  all  [other]  saints ;  he  who  will  not  believe  this  (I 
say)  should  let  me  alone,  and  not  hope  for  any  fellowship  with 
me;  there  is  no  alternative  [thus  my  opinion  stands,  which  I 
am  not  going,  to  change]." 

From  these  explanations,  and  especially  from  that  of  Dr.  34 
Luther  as  the  chief  teacher  of  the  Augsburg  Confession,  every 
intelligent  man,  if  he  be  desirous  of  the  truth  and  of  peace, 
can  undoubtedly  perceive  what  has  always  been  the  proper 
sense  and  understanding  of  the  Augsburg  Confession  in  regard 
to  this  article. 
ncA        For  the  reason  that  in  addition  to  the  expressions  of  35 

Christ  and  St.  Paul  (viz.  that  the  bread  in  the  Supper  "is 
the  body  of  Christ  "  or  "  the  communion  of  the  body  of  Christ"), 
also  the  forms :  "  under  the  bread,"  "  with  the  bread,"  "  in  the 
bread  "  ["  the  body  of  Christ  is  present  and  offered  "],  are  em- 
ployed, is  that  hereby  the  Papistical  transubstantiation  may  be 
rejected,  and  the  sacramental  union  of  the  unchanged  essence 
of  the  bread  and  of  the  body  of  Christ  may  be  indicated;  just 36 
as  the  expression,  "  the  Word  was  made  flesh  "  (John  1:14),  is 
repeated  and  explained  by  the  equivalent  expressions:  "The 
Word  dwelt  among  us ;"  (Col.  2:9):  "In  him  dwelleth  all  the 
fulness  of  the  Godhead  bodily;"  also  (Acts  10:38):  "God 
was  with  him;"  also  (2  Cor.  5:19):  "God  was  in  Christ," 
and  the  like ;  namely,  that  the  divine  essence  is  not  changed 
into  the  human  nature,  but  the  two  natures  unchanged  are 
personally  united.  [These  phrases  repeat  the  expression 
of  John  above-mentioned,  and  declare  that,  by  the  incarna- 
tion, the  divine  essence  is  not  changed  into  the  human  nature, 
but  that  the  two  natures  without  confusion  are  personally 
united.] 

And  indeed  many  eminent  ancient  teachers,  Justin,  C/prian,  37 
Augustine,  Leo,  Gelasius,  Chrysostom  and  others,  use  this 
simile  concerning  the  words  of  Christ's  testament:  "  This  is 
my  body,"  viz.  that  just  as  in  Christ  two  distinct,  unchanged 
natures  are  inseparably  united,  so  in  the  Holy  Supper  the  two 
substances,  the  natural  bread  and  the  true  natural  body  of 
Christ,  are  present  here  together  upon  earth  in  the  appointed 
administration  of  the  sacrament.  Although  this  union  of  the 38 
body  and  blood  of  Christ  with  the  bread  and  wine  is  not  a 
personal  union,  as  that  of  the  two  natures  in  Christ,  but  a  sac- 


COS  THE  FORMULA   OF  CONCORD. 

ramental  union,  as  Dr.  Luther  and  our  theologians,  in  the 
frequently-mentioned  Articles  of  Agreement  [Formula  of  Con- 
cord] in  the  year  1536  and  in  other  places,  call  it ;  in  order  to 
declare  that  although  they  also  employ  the  forms,  "  in  the 
bread,"  "  under  the  bread,"  "  with  the  bread,"  yet  the  words 
of  Christ  they  receive  properly  and  as  they  sound,  and  under- 
stand the  proposition,  i.  e.  the  words  of  Christ's  testament : 
'This  ia  my  body,"  not  as  a  figurative,  but  as  an  unusual  ex- 
pression. For  Justin  says:  "This  we  receive  not  as  common  39 
bread  and  common  drink,  but  as  Jesus  Christ,  our  Saviour, 
through  the  Word  of  God  became  flesh,  and  on  account  of  our 
salvation  also  had  flesh  and  blood,  so  we  believe  that,  by  the 
R__    Word  and  prayer,  the  food  blessed  by  him  is  the  body 

and  blood  of  our  Lord  Jesus  Christ."     Dr.  Luther  also  40 
in  his  Large  and  especially  in  his  last  Confession,  concerning 
the  Lord's   Supper,  with  great   earnestness   and  zeal  defends 
the  very  form   of  expression   which  Christ  used  at  the  first 
Supper. 

For  since  Dr.  Luther  is  to  be  regarded  the  most  distinguished  41 
teacher  of  the  churches  which  confess  the  Augsburg  Confession, 
whose  entire  doctrine  as  to  sum  and  substance  was  comprised 
in  the  articles  of  the  frequently-mentioned  Augsburg  Confes- 
sion, and  was  presented  to  the  Emperor  Charles  V. ;  the  proper 
understanding  and  sense  of  the  said  Augsburg  Confession  can 
and  should  be  derived  from  no  other  source  more  properly  and 
correctly  than  from  the  doctrinal  and  polemical  writings  of 
Dr.  Luther. 

And  indeed  this  very   opinion,  just  cited,  is  founded  upon  42 
the  only  firm,  immovable  and  indubitable  rock  of  truth,  from 
the  words  of  institution   in  the  holy,  divine  Word,  and   was 
thus   understood,   taught   and  propagated    by  the  holy  evan- 
gelists and  apostles  and  their  disciples. 

For  since  our  Lord  and  Saviour,  Jesus  Christ,  concerning  43 
whom,  as  our  only  Teacher,  this  solemn  command :  "  Hear  ye 
him,"  has  been  given  from  heaven  to  all  men,  who  is  not  a 
mere  man  or  angel,  and  also  not  only  true,  wise  and  mighty, 
but  the  eternal  truth  and  wisdom  itself  and  Almighty  God, 
who  knows  very  well  what  and  how  he  should  speak,  and  who 
also  can  powerfully  effect  and  execute  everything  that  he  speaks 
and  promises,  as  he  says  (Luke  21  :  33)  :  "  Heaven  and  earth 
shall  pass  away ;  but  my  words  shall  not  pass  away ;"  also 
(Matt.  28  :  18) :  "All  power  is  given  unto  me  in  heaven  and 
in  earth," — 

Since  now  this  true,  almighty  Lord,  our  Creator  and  Re- 44 
deemer,  Jesus  Christ,  after  the  Last  Supper,  when  he  is  just 
beginning  his  bitter  suffering  and  death  for  our  sins,  on  that 
last  sad  time,  with  great  consideration  and  solemnity,  in  the  in- 


PjlktII.    THE  LORD'S  SUPPER.  60S 

Btitution  of  tli is  most  venerable  sacrament  (which  was  to  be  used 
until  the  end  of  the  world  with  great  reverence  and  obedience 
[and  humility],  and  was  to  be  an  abiding  memorial  of  his  bitter 
suffering  and  death  and  all  his  benefits,  a  sealing  [and  confir- 
mation] of  the  New  Testament,  a  consolation  of  all  distressed 
hearts  and  a  firm  bond  and  means  of  union  of  Christians  with 
nrn  Christ  their  head  and  with  one  another),  in  the  founding 
and  institution  of  the  Holy  Supper  spake  these  words 
concerning  the  bread  which  he  blessed  and  gave  [to  his  dis- 
ciples] :  "  Take,  eat ;  this  is  my  body,  which  is  given  for  you," 
and  concerning  the  cup  or  wine :  "  This  is  my  blood  of  the 
new  testament,  which  is  shed  for  many  for  the  remission  of 
sins ;" — 

We  are  in  duty  bound  not  to  interpret  and  explain  these  45 
words  of  the  eternal,  true  and  almighty  Son  of  God,  our 
Lord,  Creator  and  Redeemer,  Jesus  Christ,  as  allegorical, 
metaphorical,  tropical  expressions,  as  may  appear  to  be  in  con- 
formity with  our  reason,  but  with  simple  faith  and  due  obedi- 
ence to  receive  the  words  as  they  sound,1  in  their  proper  and 
plain  sense,  and  allow  ourselves  to  be  diverted  therefrom  [from 
this  express  testament  of  Christ]  by  no  objections  or  human 
contradictions  spun  from  human  reason,  however  charming 
they  may  appear  to  the  reason. 

As  when  Abraham  heard  God's  Word  concerning  offering  46 
his  son,  although  indeed  he  had  cause  enough  for  disputing  as 
to  whether  the  words  should  be  understood  according  to  the 
letter  or  with  a  moderate  or  mild  interpretation,  since  they  con- 
victed not  only  with  all  reason  and  with  divine  and  natural 
law,  but  also  with  the  chief  article  of  faith  concerning  the 
promised  Seed,  Christ,  who  was  to  be  born  of  Isaac ;  and  yet, 
as  before,  when  the  promise  of  the  blessed  Seed  from  Isaac 
was  given  him  (although  it  appeared  to  his  reason  impossible), 
he  gave  God  the  honor  of  truth,  and  most  confidently  con- 
cluded and  believed  that  God  could  do  what  he  promised  ;  so 
also  here  faith  understands  and  believes  God's  Word  and  com- 
mand plainly  and  simply,  as  they  sound,  according  to  the  letter, 
and  resigns  the  entire  matter  to  the  divine  omnipotence  and 
wisdom,  which  it  knows  has  many  more  modes  and  ways  to 
fulfil  the  promise  of  the  Seed  from  Isaac  than  man  with  his 
blind  reason  can  comprehend. 
nr»        Thus,  with   all  humility  and   obedience  we  too  should  47 

simply  believe  the  plain,  firm,  clear  and  solemn  word  and 
command  of  our  Creator  and  Redeemer,  without  any  doubt 
and  disputation  as  to  how  it  may  agree  with  our  reason  or  be 
possible.     For  these  words  the  Lord,  who  is  infinite  wisdom 

1  Cf.  Epitome,  vii. :  7. 
77 


610  THE  FORMULA   OF  CONCORD. 

and  truth  itself,  has  spoken,  and  every  tiling  which  he  prom- 
ises he  also  can  execute  and  accomplish. 

Now,  all  the  circumstances  of  the  institution  of  the  Holy  48 
Supper  testify  that  these  words  of  our  Lord  and  Saviour,  Jesus 
Christ,  which  in  themselves  are  simple,  plain,  clear,  firm  and 
indubitable,  cannot  and  should  not  be  understood  otherwise 
than  in  their  usual,  proper  and  common  signification.  For 
since  Christ  gave  this  command  [concerning  eating  his  body, 
etc.]  at  his  table  and  at  the  Supper,  there  is  indeed  no  doubt 
that  he  speaks  of  real,  natural  bread  and  of  natural  wine,  also 
of  oral  eating  and  drinking,  so  that  there  can  be  no  metaphor, 
i.  e.  an  alteration  of  meaning,  in  the  word  "  bread,"  as  though 
the  body  of  Christ  were  a  spiritual  bread  or  a  spiritual  food 
of  souls.  So  also  Christ  himself  carefully  shows  that  there  is 49 
no  metonymy,  i.  e.  that  there  is  no  alteration  of  meaning  in  the 
same  way,  in  the  word  "  body,"  and  that  he  does  not  speak 
concerning  a  sign  of  his  body,  or  concerning  a  symbol  or  figura- 
tive body,  or  concerning  the  virtue  of  his  body  and  the  benefits 
which  he  has  earned  by  the  sacrifice  of  his  body  [for  us],  but 
of  his  true,  essential  body,  which  he  delivered  for  us  to  death, 
and  of  his  true,  essential  blood,  which  he  shed  for  us  on  the 
tree  [altar]  of  the  cross,  for  the  remission  of  sins. 

Now,  indeed,  there  is  no  interpreter  of  the  Word  of  Jesus  50 
Christ  so  faithful  and  sure  as  the  Lord  Christ  himself,  who 
understands  best  his  words  and  his  heart  and  opinion,  and  who 
is  the  wisest  and  most  knowing  in  expounding  them ;  who 
here,  as  in  the  making  of  his  last  will  and  testament  and  of 
his  ever-abiding  covenant  and  union,  as  elsewhere  in  [present- 
ing and  confirming]  all  articles  of  faith,  and  in  the  institution 
of  all  other  signs  of  the  covenant  and  of  grace  or  sacraments, 
as  [for  example]  circumcision,  the  various  offerings  in  the  Old 
Testament  and  holy  baptism,  has  employed  not  allegorical,  but 
entirely  proper,  simple,  indubitable  and  clear  words;  and  in  51 
>rder  that  no  misunderstanding  could  occur  with  the  words : 

given  for  you,"  "  shed  for  you,"  he  has  made  a  clear  expla- 
in   nation.    He  also  allowed  his  disciples  to  rest  in  the  simple, 
proper   sense,   and   commanded   them    that   they   should 
teach  all  nations  to  observe  what  he  had  commanded   them, 
the  apostles. 

Therefore,  also,  all  three  evangelists  (Matt.  26  :  26 ;  Mark  52 
14  :  22;  Luke  22  :  19)  and  St.  Paul,  who  received  it  [the  in- 
stitution of  the  Lord's  Supper]  after  the  ascension  of  Christ 
[from  Christ  himself],  (1  Cor.  11  :  24),  unanimously  and  with 
one  and  the  same  words  and  syllables,  concerning  the  conse- 
crated and  distributed  bread  repeat  these  distinct,  clear,  firm 
and  true  words  of  Christ :  "  This  is  my  body,"  altogether  in 
one  way,  without  any  explanation  [trope,  figure]  and  variation. 


Part  II.    THE   LORD'S  SUPPER.  611 

Therefore  there  is  no  doubt  that  also  concerning  the  other  part  53 
of  the  sacrament  these  words  of  Luke  and  Paul:  "This  cup 
is  the  new  testament  in  my  blood,"  can  have  no  other  meaning 
than  that  which  St.  Matthew  and  St.  Mark  give:  "  This  "  (name- 
ly, that  which  you  orally  drink  out  of  the  cup)  "  is  my  blood  of 
the  new  testament,"  whereby  I  establish,  seal  and  confirm 
with  you  men  my  testament  and  the  new  covenant,  viz.  the 
forgiveness  of  sins. 

So  also  that  repetition,  confirmation  and  explanation  of  the  54 
Word  of  Christ  which  St.  Paul  makes  (1  Cor.  10  :  16),  as  an 
especially  clear  testimony  of  the  true,  essential  presence  and 
distribution  of  the  body  and  blood  of  Christ  in  the  Supper,  is 
to  be  considered  with  all  diligence  and  solemnity  [accurately], 
where  he  writes  as  follows :  "  The  cup  of  blessing  which  we 
bless,  is  it  not  the  communion  of  the  blood  of  Christ?  The 
bread  which  we  break,  is  it  not  the  communion  of  the  body  of 
Christ?"  From  this  we  clearly  learn  that  not  only  the  cup 
which  Christ  consecrated  at  the  first  Supper,  and  not  only  the 
bread  which  Christ  broke  and  distributed,  but  also  that  which 
we  break  and  bless,  is  the  communion  of  the  body  and  blood 
of  Christ,  so  that  all  who  eat  this  bread  and  drink  of  this  cup 
truly  receive  and  are  partakers  of  the  true  body  and  blood 
of  Christ.  For  if  the  body  of  Christ  were  present  and  par-  55 
taken  of,  not  truly  and  essentially,  but  only  according  to  its 
firq  power  and  efficacy,  the  bread  would  not  be  a  communion 
of  the  body,  but  must  be  called  a  communion  of  the  Spirit, 
power  and  benefits  of  Christ,  as  the  Apology  argues  and  con- 
cludes.1 And  if  Paul  speaks  only  of  the  spiritual  communion  56 
of  the  body  of  Christ  through  faith,  as  the  Sacramentarians 
pervert  this  passage,  he  would  not  say  that  the  bread,  but  that 
the  spirit  or  faith,  was  the  communion  of  the  body  of  Christ. 
But  as  he  says  that  the  bread  is  the  communion  of  the  body  of 
Christ,  viz.  that  all  who  partake  of  the  consecrated  bread  also 
become  participants  of  the  body  of  Christ,  he  must  speak  in- 
deed not  of  a  spiritual,  but  of  a  sacramental  or  oral  participa- 
tion of  the  body  of  Christ,  which  is  common  to  godly  and 
godless  Christians  [Christians  only  in  name]. 

As  also  the  causes  and  circumstances  of  this  entire  declara-  57 
tion  of  St.  Paul  show  that  he  deters  and  warns  those  who  ate 
of  offerings  to  idols  and  had  fellowship  with  heathen  demon- 
olatry,  and  nevertheless  went  also  to  the  table  of  the  Lord 
and  became  partakers  of  the  body  and  blood  of  Christ,  that 
they  should  not  receive  the  body  and  blood  of  Christ  for  judg- 
ment and  condemnation  to  themselves.  For  since  all  those 
who  were  partakers  of  the  consecrated  and  broken  bread  in 

1  Art.  x. :  54. 


012  THE  FORMULA  OF  CONCORD. 

the  Supper  have  communion  also  with  the  body  of  Christ,  St. 
Paul  cannot  speak  indeed  of  spiritual  communion  with  Christ, 
which  no  man  can  abuse,  and  from  which  also  no  cue  should 
be  warned 

Therefore,  also,  our  dear  fathers  and  predecessors,  as  Luther  5* 
and  other  pure  teachers  of  tlw  Augsburg  Confession,  explain 
this  expression  of  Paul  with  such  words  that  it  accords  most 
fully  with  the  words  of  Christ  when  they  write  thus:  The 
bread  which  we  break  is  the  distributed  body  of  Christ,  or  the 
common  [communicated]  body  of  Christ,  distributed  to  those 
who  receive  the  broken  bread. 

By  this  simple,  well-founded  exposition  of  this  glorious  testi-  59 
mony  (1  Cor.  10)  we  unanimously  abide,  and  we  justly  are  as- 
tonished that  some  are  so  bold  as  to  venture  to  cite  this  passage, 
which  they  themselves  had  previously  opposed  to  the  Sacra- 
mentarians,  as  now  a  foundation  for  their  error,  that  in  the 
Supper  the  body  of  Christ  is  only  spiritually  partaken  of. 
[For  thus  they  speak]:  "The  bread  is  the  communion  of  the 
nnn  body  of  Christ,  i.  e.  that  by  which  there  is  fellowship  with 
the  body  of  Christ  (which  is  the  Church),  or  is  the  means 
by  which  we  believers  are  united  with  Christ,  just  as  the  Word 
of  the  Gospel  is  the  means,  apprehended  by  faith,  through 
which  we  are  spiritually  united  to  Christ  and  inserted  into  the 
body  of  Christ,  which  is  the  Church." 

For  that  not  only  the  godly,  pious  and  believing  Christians,  6: 
but  also  unworthy,  godless  hypocrites,  as  Judas  and  his  com- 
panions, who  have  no  spiritual  communion  with  Christ,  and  go 
to  the  table  of  the  Lord  without  true  repentance  and  conver- 
sion to  God,  also  receive  orally  in  the  sacrament  the  true  body 
and  [true]  blood  of  Christ,  and  by  their  unworthy  eating  and 
drinking  grievously  sin  against  the  body  and  blood  of  Christ, 
St.  Paul  teaches  expressly.  For  he  says  (1  Cor.  11:27): 
u  Whosoever  shall  eat  this  bread,  and  drink  this  cup  of  the 
Lord,  unworthily,"  sins  not  merely  against  the  bread  and  wine, 
not  merely  against  the  signs  or  symbols  and  representation  of 
the  body  and  blood,  but  "  shall  be  guilty  of  the  body  and  blood 
of  the  Lord,"  which,  present  there  [in  the  Holy  Supper],  he 
dishonors,  abuses  and  disgraces,  as  the  Jews  who  in  very  deer 
violated  the  body  of  Christ  and  killed  him ;  just  as  the  anciei 
Christian  Fathers  and  church-teachers  unanimously  have  un- 
derstood and  explained  this  passage. 

There  is,  therefore,  a  twofold  eating  of  the  flesh  of  Christ,  6\ 
one  "spiritual,"  of  which  Christ  especially  treats  (John  6  :  54), 
which  occurs  in  no  other  way  than  with  the  Spirit  and  faith,  in 
the  preaching  and  consideration  of  the  Gospel,  as  well  as  in 
the  Lord's  Supper,  and  by  itself  is  useful  and  salutary,  and 
necessary  at  all  times  for  salvation  to  all  Christians;  without 


Part  II.    THE  LORD'S  SUPPER.  613 

which  spiritual  participation  also  the  sacramental  or  oral  eating 
in  the  Supper  is  not  only  not  salutary,  but  even  injurious  and  a 
cause  of  condemnation. 
on*        But  this  spiritual  eating  is  nothing  else  than  faith,  name-  6j 

ly,  to  hearken  to  God's  Word  (wherein  Christ,  true  God 
and  man,  is  piesented,  together  with  all  his  benefits  which  he 
has  purchased  for  us  by  his  flesh  given  for  us  to  death,  and  by 
his  blood  shed  for  us,  namely,  God's  grace,  the  forgiveness  of 
sins,  righteousness  and  eternal  life),  to  receive  it  with  faith  and 
appropriate  it  to  ourselves,  and  in  the  consolation  that  we  have 
a  gracious  God,  and  eternal  salvation  on  account  of  the  Lord 
Jesus  Christ,  with  sure  confidence  and  trust,  to  firmly  rely 
and  abide  in  all  troubles  and  temptations.  [He  who  hears 
these  things  related  from  the  Word  of  God,  and  in  faith  re- 
ceives and  applies  them  to  himself,  and  relies  entirely  upon 
this  consolation  (that  we  have  God  reconciled  and  life  eternal 
on  account  of  the  Mediator,  Jesus  Christ), — he,  I  say,  who  with 
true  confidence  rests  in  the  Word  of  the  Gospel  in  all  troubles 
and  temptations,  spiritually  eats  the  body  of  Christ  and  drinks 
his  blood.] 

The  other  eating  of  the  body  of  Christ  is  oral  or  sacra-  63 
mental,  where,  in  the  Holy  Supper,  the  true,  essential  body  and 
blood  of  Christ  are  received  and  partaken  of  by  all  who  eat 
and  drink  in  the  Supper  the  consecrated  bread  and  wine— by 
the  believing  as  an  infallible  pledge  and  assurance  that  their 
sins  are  surely  forgiven  them,  and  Christ  dwells  and  is  effica- 
cious in  them,  but  by  the  unbelieving  for  their  judgment  and 
condemnation.  This  the  words  of  the  institution  by  Christ  64 
expressly  teach,  when  at  the  table  and  during  the  Supper  he 
offers  his  disciples  natural  bread  and  natural  wine,  which  he 
calls  his  true  body  and  true  blood,  and  in  addition  says :  "  Eat 
and  drink."  Such  a  command,  in  view  of  the  circumstances, 
cannot  indeed  be  understood  otherwise  than  of  oral  eating  and 
drinking,  not  in  a  gross,  carnal,  Capernaitic,  yet  in  a  super- 
natural, incomprehensible  way;  to  which  the  other  command 65 
adds  still  another  and  spiritual  eating,  when  the  Lord  Christ 
says  further :  "  This  do  in  remembrance  of  me/'  where  he 
requires  faith  (which  is  the  spiritual  partaking  of  Christ's 
body). 

Therefore  all  the  ancient  Christian  teachers  expressly,  and  66 
in  full  accord  with  the  entire  holy  Christian  Church,  teach, 
according  to  these  words  of  the  institution  of  Christ  and  the 
explanation  of  St.  Paul,  that  the  body  of  Christ  is  not  only  re- 
ceived spiritually  by  faith,  which  occurs  also  without  the  use 
of  the  sacrament,  but  also  orally,  not  only  by  believing  and 
godly,  but  also  by  unworthy,  unbelieving,  false  and  wicked 
Christians.     As  this  is  too  long  to  be  narrated  here,  we  will 


G14  THE   FORMULA   OF  CONCORD. 

have  to  refer  the  Christian  reader,  for  the  sake  of  brevity,  to 

the  more  ample  writings  of  our  theologians. 

nnn        Hence  it  is  manifest  how  unjustly  and  maliciously  the 6; 

Sacramentarian  fanatics1  deride  the  Lord  Christ,  St.  Paul 
and  the  entire  Church  in  calling  this  oral  partaking,  and  that 
of  the  unworthy,  duos  pilos  caudce  cquince  et  commmtum,  cujus 
vel  ipsum  Satanam  pudcat,  as  also  the  doctrine  concerning  the 
majesty  of  Christ,  excrementum  Satance,  quo  diabolus  sibi  ipsi  et 
hominibus  i/ludat,  i.  e.  they  speak  so  dreadfully  thereof  that  a 
godly  Christian   man  should  be  ashamed  to  translate  it. 

But  it  must  also  be  carefully  stated  who  are  the  unworthy  6? 
guests  of  this  Supper — namely,  those  who  go  to  this  sacrament 
without  true  repentance  and  sorrow  for  their  sins,  and  without 
true  faith  and  the  good  intention  to  improve  their  lives,  and 
by  their  unworthy  eating  of  the  body  of  Christ  incur  temporal 
and  eternal  punishments  and  are  guilty  of  the  body  and  blood 
of  Christ, 

For  Christians  of  weak  faith,  diffident  and  troubled,  who,  69 
because  of  the  greatness  and  number  of  their  sins,  are  terrified, 
and  think  that,  in  this  their  great  impurity,  they  are  not  worthy 
of  this  precious  treasure  and  the  benefits  of  Christ,  and  who 
feel  and  lament  their  weakness  of  faith,  and  from  their  hearts 
desire  that  they  may  serve  God  with  stronger,  more  joyful 
faith  and  pure  obedience,  are  the  truly  worthy  guests  for 
whom  this  highly  venerable  sacrament  [and  sacred  feast]  has 
been  especially  instituted  and  appointed;  as  Christ  says  (Matt.  70 
11:28):  "Come  unto  me,  all  ye  that  labor  and  are  heavy 
laden,  and  I  will  give  you  rest."  Also  (Matt.  9  :  12):  "They 
that  be  whole  need  not  a  physician,  but  they  that  be  sick." 
Also  (2  Cor.  12  :  9) :  "  God's  strength  is  made  perfect  in  weak- 
ness." Also  (Rom.  14:1):  "Him  that  is  weak  in  the  faith 
receive  ye"  (v.  3),  "for  God  hath  received  him."  "For  who- 
soever believeth  in  the  Son  of  God,"  be  it  with  a  strong  or 
with  a  weak  faith,  "has  eternal  life"  (John  3  :  15  sq.). 

And   the  worthiness  does  not  depend   upon  great  or  small  71 
weakness  or  strength  of  faith,  but  upon  the  merit  of  Christ, 
which    the  distressed    father  of  little  faith   (Mark  9  :  21)  en- 
joyed as  well  as  Abraham,  Paul  and  others,  who  had  a  joyful 
and  strong  faith. 
„Ro        Thus  far  we  have  spoken  of  the  true  presence  and  two- 72 

fold  participation  of  the  body  and  blood  of  Christ,  which 
occurs  either  by  faith  spiritually  or  also  orally,  both  by  worthy 
and  unworthy  [which  latter  is  common  to  worthy  and  un- 
worthy]. 

Since  also  concerning  the  consecration  and  the  common  rule,  73 

1  Theodore  Beza  and  others, 


Part  II.    THE  LORD'S  SUPPER.  615 

that  "  nothing  is  a  sacrament  without  the  appointed  use"  [or 
divinely-instituted  act],  a  misunderstanding  and  dissension  has 
occurred  between  some  teachers  of  the  Augsburg  Confession,  we 
have  also,  concerning  this  matter,  made  a  fraternal  and  unani- 
mous declaration  to  one  another  to  the  following  purport,  viz. 
that  not  the  word  or  work  of  any  man  produces  the  true  pres-  7< 
ence  of  the  body  and  blood  of  Christ  in  the  Supper,  whether  it. 
be  the  merit  or  declaration  of  the  minister,  or  the  eating  and 
drinking  or  faith  of  the  communicants;  but  all  this  should  be 
ascribed  alone  to  the  power  of  Almighty  God  and  the  institu- 
tion and  ordination  of  our  Lord  Jesus  Christ.  [But  all  that 
which  we  have  present  in  the  Supper  of  Christ  is  to  be  ascribed 
absolutely  and  altogether  to  the  power  and  Word  of  Almighty 
God  and  the  institution,  etc.] 

For  the  true  and  almighty  words  of  Jesus  Christ,  which  he  75 
spake  at  the  first  institution,  were  efficacious  not  only  at  the  first 
Supper,  but  they  endure,  have  authority,  operate  and  are  still 
efficacious  [their  force,  power  and  efficacy  endure  and  avail  even 
to  the  present] ;  so  that  in  all  places  where  the  Supper  is  cele- 
brated according  to  the  institution  of  Christ,  and  his  words  are 
used,  from  the  power  and  efficacy  of  the  words  which  Christ 
spake  at  the  first  Supper  the  body  and  blood  of  Christ  are  truly 
present,  distributed  and  received.  For  where  his  institution  is 
observed  and  his  words  concerning  the  bread  and  cup  [wine] 
are  spoken,  and  the  consecrated  bread  and  cup  [wine]  are  dis- 
tributed, Christ  himself,  through  the  spoken  words,  is  still  effi- 
cacious by  virtue  of  the  first  institution,  through  his  Word  which 
he  wishes  to  be  there  repeated.  As  Chrysostom  says  in  his  ser- 76 
mon  concerning  the  passion:  "Christ  himself  prepares  this 
table  and  blesses  it ;  for  no  man  makes  the  bread  and  wine  set 
before  us  the  body  aud  blood  of  Christ,  but  Christ  himself  who 
nnA  was  crucified  for  us.  The  wTords  are  spoken  by  the  mouth 
of  the  priest,  but,  by  God's  power  and  grace,  the  elements 
presented  are  consecrated  in  the  Supper  by  the  Word,  where  he 
speaks:  '  This  is  my  body/  And  just  as  the  declaration  (Gen. 
1  :28):  'Be  fruitful,  and  multiply,  and  replenish  the  earth/ 
was  spoken  only  once,  but  is  ever  efficacious  in  nature,  so  that 
it  is  fruitful  and  multiplies;  so  also  this  declaration  [This  is 
my  body;  this  is  my  blood]  was  once  spoken,  but  even  to  this 
day  and  to  his  advent  it  is  efficacious,  and  works  so  that  in  the 
Supper  of  the  churches  his  true  body  and  blood  are  present." 

Luther  also  [writes  concerning  this  very  subject  in  the  same  77 
manner],  (vol.  vi.,  Jena  Ed.,  p.  99) :  "  This  his  command  and  in- 
stitution are  able  and  effect  it  that  we  administer  and  receive 
not  mere  bread  and  wine,  but  his  body  and  blood,  as  his  words 
run:  'This  is  my  body/  etc.;  'This  is  my  blood/  etc.  It  is 
not  our  wo -k  or  declaration,  but  the  command  and  ordination 


616  THE  FORMULA  uF  CONCORD. 

of  Christ,  that  make?  the  bread  the  body,  and  the;  wine  the 
blood,  from  the  beginning  of  the  first  Supper  even  to  the  end 
of  the  world,  and  that  through  our  service  and  office  they  are 
daily  distributed." 

Als:  (vol.  iii.,  Jena,  p.  446) :  "  Thus  here  also,  even  though  1 78 
should  pronounce  over  all  bread  the  words:  'This  is  Christ's 
body/  it  would  of  course  not  follow  thence,  but  if  we  say,  ac- 
cording to  his  institution  and  command,  in  the  administration 
of  the  Holy  Supper:  'This  is  my  body/  it  is  his  body,  not  on 
account  of  our  declaration  or  demonstration  [because  these  words 
when  uttered  have  this  efficacy],  but  because  of  his  command — 
that  he  has  commanded  us  thus  to  speak  and  to  do,  and  has 
united  his  command  and  act  with  our  declaration." 

And  indeed,  in  the  administration  of  the  Holy  Supper  the  79 
words  of  institution  should  be  publicly  [before  the  church] 
spoken  or  sung,  distinctly  and  clearly,  and  should  in  no  way  be 
omitted  [and  this  for  very  many  and  the  most  important  rea- 
sons. First,]  in  order  that  obedience  may  be  rendered  to  the  80 
command  of  Christ:  "This  do"  [that  therefore  should  not  be 
omitted  which  Christ  himself  did  in  the  Holy  Supper],  and  8; 
[Secondly]  that  the  faith  of  the  hearers  concerning  the  nature 
and  fruit  of  this  sacrament  (concerning  the  presence  of  the 
fifir  body  and  blood  of  Christ,  concerning  the  forgiveness  of 
sins  and  all  benefits  which  have  been  purchased  by  the 
death  and  shedding  of  blood  of  Christ,  and  are  bestowed  upon 
us  in  Christ's  testament)  may  be  excited,  strengthened  and  con- 
firmed by  Christ's  Word,  and  [besides  that  the  elements  of  bread  82 
and  wine  may  be  consecrated  or  blessed  for  this  holy  use],  in  order 
that  the  body  and  blood  of  Christ  may  therewith  be  administered 
to  be  eaten  and  to  be  drunk  [that  with  them  the  body  of  Christ 
may  be  offered  us  to  be  eaten  and  his  blood  to  be  drunk],  as  Paul 
declares  (1  Cor.  10  :  16) :  "  The  cup  of  blessing  which  we  bless," 
which  indeed  occurs  in  no  other  way  than  through  the  repetition 
and  recitation  of  the  words  of  institution. 

Nevertheless,  this  blessing,  or  the  narration  of  the  words  of  83 
institution  of  Christ,  does  not  alone  make  a  sacrament  if  the 
entire  action  of  the  Supper,  as  it  was  instituted  by  Christ,  be 
not  observed,  as  [for  example]  when  the  consecrated  bread  is 
not  distributed,  received  and  partaken  of,  but  is  enclosed,  sacri- 
ficed or  carried  about.  But  the  command  of  Christ,  "  This  do,"  8< 
which  embraces  the  entire  action  or  transaction  in  this  sacra- 
ment, viz.  that  in  an  assembly  of  Christians  bread  and  wine 
are  taken,  consecrated,  distributed,  received,  i.  e.  eaten  and 
drunk,  and  the  Lord's  death  is  therein'  shown  forth,  should  be 
observed  un separated  and  inviolate,  as  also  St.  Paul  presents 
before  our  eyes  the  entire  action  of  the  breaking  of  bread  or 
of  distribution  and  reception  (1  Cor.  10  :  16). 


Part  II.    THE  LORD'S  SUPPER.  617 

[Let  us  now  come  also  to  the  second  point,  of  which  mention  85 
was  made  a  little  before.]  To  preserve  the  true  Christian  doc- 
trine concerning  the  Holy  Supper,  and  to  avoid  and  obliterate 
various  idolatrous  abuses  and  perversions  of  this  testament,  the 
following  useful  rule  and  standard  has  been  derived  from  the 
words  of  institution  :  "  Nothing  has  the  nature  of  a  sacrament 
apart  from  the  use  instituted  by  Christ,',  or  "  apart  from  the 
action  divinely  instituted."  That  is :  "  If  the  institution  of 
Christ  be  not  observed  as  he  appointed  it,  there  is  no  sacra- 
ment." This  is  by  no  means  to  be  rejected,  but  with  profit  can 
and  should  be  urged  and  maintained  in  the  churches  of  God. 
And  the  use  or  action  here  is  not  chiefly  the  faith,  also  not  only  86 
the  oral  participation,  but  the  entire,  external,  visible  action  of 
the  Lord's  Supper  instituted  by  Christ.  [To  this  indeed  is  re- 
quired], the  consecration,  or  words  of  institution,  and  the  dis- 
tribution and  reception,  or  oral  partaking  [manducation]  of  the 
consecrated  bread  and  wine,  likewise  the  partaking  of  the 
body  and  blood  of  Christ.  And  apart  from  this  use,  when,  87 
nnn  in  the  Papistic  mass,  the  bread  is  not  distributed,  but 
offered  up  or  enclosed  and  borne  about,  and  presented 
for  adoration,  it  is  to  be  regarded  as  no  sacrament;  just  as  the 
water  of  baptism,  if  used  to  consecrate  bells  or  to  cure  leprosy, 
or  otherwise  presented  for  worship,  would  be  no  sacrament  or 
baptism.  For  from  the  beginning  [of  the  reviving  Gospel] 
this  rule  has  been  opposed  to  these  Papistic  abuses,  and  is  ex- 
plained by  Dr.  Luther  himself  (vol.  iv.,  Jena  Edition). 

But  we  must  besides  observe  also  this,  viz.  that  the  Sacra-  88 
mentarians  artfully  and  wickedly  pervert  this  useful  and  ne- 
cessary rule,  in  order  to  deny  the  true,  essential  presence  and 
oral  partaking  of  the  body  of  Christ,  which  occurs  here  upon 
earth  alike  by  the  worthy  and  the  unworthy  ;  and  who  inter- 
pret it  as  referring  to  the  use  by  faith,  i.  e.  the  spiritual  and 
inner  use  of  faith,  as  though  with  the  unworthy  there  were  no 
sacrament,  and  the  partaking  of  the  body  occurred  only  spir- 
itually through  faith,  or  as  though  faith  made  the  body  of 
Christ  present  in  the  Holy  Supper,  and  therefore  unworthy, 
unbelieving  hypocrites  do  not  actually  receive  the  body  of 
Christ,1 

Now,  it  is  not  our  faith  that  makes  the  sacrament,  but  only  89 
the  true  word  and  institution  of  our  Almighty  God  and  Saviour, 
Jesus  Christ,  which  always  is  and  remains  efficacious  in  the 
Christian  Church,  and  neither  by  the  worthiness  or  unworthi- 
ness  of  the  minister  nor  the  unbelief  of  the  one  who  receives  it 
is  as  anything  invalidated  or  rendered  inefficacious.  Just  as 
the  Gospel,  even  though  godless  hearers  do  not  believe  it,  yet 

1  Cf.  Epitome,  vii. :  35,  37. 
78 


618  THE  FORMULA   OF  CONCORD. 

is  and  remains  none  the  less  the  true  Gospel,  but  does  not  work 
in  the  unbelieving  to  salvation;  so,  whether  those  who  receive 
the  sacrament  believe  or  do  not  belie ve,  Christ  remains  none 
the  less  true  in  his  words  when  lie  says:  "  Take,  eat :  this  is 
my  body,"  and  effects  this  [his  presence]  not  by  our  faith,  but 
by  his  omnipotence. 

But  it  is  a  pernicious,  shameless  error  that  some  from  cun-  9c 
ning  perversion  of  this  familiar  rule  ascribe  more  to  our  faith, 
which  [in  their  opinion]  alone  renders  present  and  partakes  of 
the  body  of  Christ,  than  to  the  omnipotence  of  our  Lord  and 
Saviour,  Jesus  Christ. 

Concerning  what  pertains  to  the  various  imaginary  reasons  91 
nn<y  and  futile  counter-arguments  of  the  Sacramentariaus  with 
respect  to  the  essential  and  natural  attributes  of  a  human 
body,  the  ascension  of  Christ,  his  departure  from  this  world, 
etc.,  inasmuch  as  these  have  one  and  all  been  considered  thor- 
oughly and  in  detail,  from  God's  Word,  by  Dr.  Luther  in  his 
controversial  writings :  "  Against  the  Heavenly  Prophets," l 
"  That  these  words, '  This  is  my  body/  still  stand  firm  ;" 2  like- 
wise in  his  "  Large  " 3  and  his  "  Small  Confession  concerning 
the  Holy  Supper,"4  [published  some  years  afterwards],  and 
other  of  his  writings,  and  inasmuch  as  since  his  death  nothing 
new  has  been  advanced  by  the  factious  spirits,  for  the  sake  of 
brevity  we  will  refer  and  appeal  thereto. 

For  that  we  neither  will,  nor  can,  nor  should  allow  ourselves  92 
to  be  led  away  by  thoughts  of  human  wisdom,  whatever  au- 
thority or  outward  appearance  they  may  have,  from  the  simple, 
distinct  and  clear  sense  of  the  Word  and  testament  of  Christ 
to  a  strange  opinion,  other  than  the  words  sound,  but  that,  in 
accordance  with  what  is  above  stated,  we  understand  and  be- 
lieve them  simply;  our  reasons  upon  which  we  rest  in  this 93 
matter,  ever  since  the  controversy  concerning  this  article  arose, 
are  those  which  Dr.  Luther  himself,5  in  the  very  beginning, 
presented  against  the  Sacramentarians  in  the  following  words: 
"  The  reasons  upon  which  I  rest  in  this  matter  are  the  fol- 
lowing : 

"  1.  The  first  is  this  article  of  our  faith :  Jesus  Christ  is  es-94 
sential,  natural,  true,  perfect  God  and  man  in  one  person,  undi- 
vided and  inseparable. 

"  2.  The  second,  that  God's  right  hand  is  everywhere.  95 

"  3.  The  third,  that  God's  Word  is  not  false  and  does  not  de-  96 
ceive. 

"  4.  The  fourth,  that  God  has  and  knows  of  many  modes  of  97 
being  in  any  place,  and  not  only  the  single  one  concerning 

1  A.  d.  1525.  ■  1527.  8  1528.  *  1544. 

*  In  his  Large  Confession  concerning  the  Holy  Supper. 


Part  II.    THE   LORD'S  SUPPER.  619 

which    fanatics    talk    flippantly  and   which  philosophers  call 
local." 

Also:  "The  one  body  of  Christ  [says  Luther]  has  a  t  iree-98 
fold  mode  or  three  modes  of  being  anywhere. 
nno        "First,  the  comprehensible,  bodily   mode,  as  he  went 99 

about  in  the  body  upon  earth,  when,  according  to  his  size, 
he  made  and  occupied  room  [was  circumscribed  by  fixed  places]. 
f  I  .is  mode  he  can  still  use  whenever  he  will,  as  he  did  after 
the  resurrection,  and  will  use  at  the  last  day,  as  Paul  says 
(1  Tim.  6  :  15):  "Which  in  his  times  He  shall  show  who  is 
the  blessed  and  only  Potentate,  the  King  of  kings  and  Lord  of 
lords."  And  to  the  Colossians  (3  :  4)  he  says  :  "  When  Christ 
who  is  our  life  shall  appear."  In  this  manner  he  is  not  in 
God  or  with  the  Father,  neither  in  heaven,  as  the  wild  spirits 
dream ;  for  God  is  not  a  bodily  space  or  place.  And  to  this 
effect  are  the  passages  of  Scripture  which  the  fanatical  spirits 
cite,  how  Christ  left  the  world  and  went  to  the  Father. 

"Secondly,  the  incomprehensible,  spiritual  mode,  according  to  10c 
which  he  neither  occupies  nor  makes  room,  but  penetrates  all 
creatures  according  to  his  [most  free]  will,  as,  to  make  an  im- 
perfect comparison,  my  sight  penetrates  air,  light  or  water,  and 
does  not  occupy  or  make  room  ;  as  a  sound  or  tone  penetrates 
air  or  water  or  board  and  wall,  and  is  in  them,  and  also  does 
not  occupy  or  make  room ;  likewise,  as  light  and  heat  pene- 
trate air,  water,  glass,  crystal,  and  the  like,  and  is  in  them,  and 
also  does  not  make  or  occupy  room ;  and  much  more  of  the 
like  [many  comparisons  of  this  matter  could  be  adduced]. 
This  mode  he  used  when  he  rose  from  the  closed  [and  sealed] 
sepulchre,  and  passed  through  the  closed  door  [to  his  disciples], 
and  in  the  bread  and  wine  in  the  Holy  Supper,  and,  as  it  is 
believed,  when  he  was  born  of  his  mother  [the  most  holy 
Virgin  Mary]. 

"Thirdly,  the  divine,  heavenly  mode,  since  he  is  one  person  101 
with  God,  according  to  which,  of  course,  all  creatures  must  be 
far  more  penetrable  and  present  to  him  than  they  are  accord- 
ing to  the  second  mode.  For  if,  according  to  that  second 
mode,  he  can  be  so  in  and  with  creatures  that  they  do  not  feel, 
touch,  circumscribe  or  comprehend  him,  how  much  more  won- 
derfully is  he  in  all  creatures  according  to  this  sublime  third 
mode,  so  that  they  neither  circumscribe  nor  comprehend  him, 
but  rather  that  he  has  them  present  before  himself,  and  cir- 
cumscribes and  comprehends  them  !  For  you  must  place  this 
noq  mode  of  the  presence  of  Christ,  as  he  is  one  person  with 
God,  as  far  beyond  creatures  as  God  is  beyond  them  ;  and 
again  as  deep  and  near  to  all  creatures  as  God  is  in,  and  near 
them.  For  he  is  one  inseparable  person  with  God;  where  God 
is  there  must  he  also  be,  or  our  faith  is  false.    But  who  will  say  10: 


620  hie  FORMULA  OF  OONCOKD. 

or  think  how  this  occurs?  We  know  indeed  that  it  is  so, 
that  he  is  in  God  beyond  all  creatures,  and  is  one  person  with 
God,  but  how  it  occurs  we  do  not  know;  this  [mystery]  is 
above  nature  and  reason,  even  above  the  reason  of  all  the 
angels  in  heaven ;  it  is  understood  only  by  God.  Because, 
therefore,  it  is  unknown  to  us,  and  yet  is  true,  we  should  not 
deny  his  words  before  we  know  how  to  prove  to  a  certainty 
that  the  body  of  Christ  can  by  no  means  be  where  God  is,  and 
that  this  mode  of  being  [presence]  is  false.  This  the  fanatics 
ought  to  prove ;  but  we  challenge  them  to  do  so. 

"  That  God  indeed  has  and  knows  still  more  modes  in  which  103 
Christ's  body  is  anywhere,  I  will  not  herewith  deny;  but  I 
would  indicate  what  awkward  and  stupid  men  our  fanatics  are, 
that  they  concede  to  the  body  of  Christ  no  more  than  the  first, 
comprehensible  way  ;  although  they  cannot  even  prove  the 
same,  that  it  conflicts  with  our  meaning.  For  I  in  no  way 
will  deny  that  the  power  of  God  is  able  to  effect  so  much  as 
that  a  body  should  at  the  same  time  be  in  a  number  of  places, 
even  in  a  bodily,  comprehensible  way.  For  who  will  j^rove 
that  this  is  impossible  with  God?  Who  has  seen  an  end  to 
his  power?  The  fanatics  think  indeed  that  God  cannot  effect 
it,1  but  who  will  believe  their  thoughts  ?  Whereby  will 
they  confirm  such  thoughts?" 

From  these  words  of  Dr.  Luther  it  is  also  clear  in  what  io^ 
sense  the  word  spiritual  is  employed  in  our  churches  with  ref- 
erence to  this  matter.  For  to  the  Sacramentarians  this  word 
(spiritual)  means  nothing  else  than  the  spiritual  communion, 
when  through  faith  those  truly  believing  are  in  the  spirit  in- 
corporated into  Christ,  the  Lord,  and  become  true  spiritual 
members  of  his  body. 
n>yn        But  when  this  word  spiritual  is  employed  in  regard  to  10 ^ 

this  matter  by  Dr.  Luther  or  us,  we  understand  thereby 
the  spiritual,  supernatural,  heavenly  mode,  according  to  which 
Christ  is  present  in  the  Holy  Supper,  and  not  only  works 
trust  and  life  in  the  believing,  but  also  condemnation  in  the 
unbelieving;  whereby  we  reject  the  Capernaitio  thoughts  of 
the  gross  [and]  carnal  presence  which  is  ascribed  to  and  forced 
upon  our  churches,  against  our  manifold  public  testimonies, 
by  the  Sacramentarians.2  In  this  sense  we  also  say  [wish  the 
word  spiritually  to  be  understood  when  we  say]  that  in  the 
Holy  Supper  the  body  and  blood  of  Christ  are  spiritually  re- 
ceived, eaten  and  drunken  ;  although  this  participation  occurs 
with  the  mouth,  yet  the  mode  is  spiritual. 

Therefore  our  faith  in  this  article,  concerning  the  true  pres-  106 
ence  of  the  body  and  blood  of  Christ  in  the  Holy  Supper,  is 

1  Cf.  Epitome,  vii. :  32,  34.  '  Ibid.,  vii. :  42 


Part  II.    THE  LORD'S  SUPPER  621 

based  upon  the  truth  and  omnipotence  of  the  true,  almight/ 
God,  our  Lord  and  Saviour  Jesus  Christ.  These  foundations 
arc  sufficiently  strong  and  firm  to  strengthen  and  establish 
our  faith  in  all  temptations  concerning  this  article,  and  to 
subvert  and  refute  all  the  counter-arguments  and  objections  of 
the  Sacramentarians,  however  agreeable  and  plausible  they 
may  always  be  to  the  reason  ;  and  upon  them  a  Christian 
heart  also  can  firmly  and  securely  rest  and  rely. 

Accordingly,  with  heart  and  mouth  we  reject  and  condemn  107 
as  false,  erroneous  and  misleading,  all  errors  which  are  discord- 
ant, contrary  and  opposed  to  the  doctrines  above  mentioned 
and  founded  upon  God's  Word,  as, 

1.  The  Papistic  transubstantiation,  where  it  is  taught  that  10? 
the  consecrated  or  blessed  bread  and  wine  in  the  Holy  Supper 
lose  entirely  their  substance  and  essence,  and  are  changed  into 
the  substance  of  the  body  and  blood  of  Christ,  in  such  a  way 
that  only  the  mere  form  of  bread  and  wine  is  left,  or  the  acci- 
dents without  the  object ;  under  which  form  of  the  bread, 
which  is  no  more  bread,  but  according  to  their  assertion  has 
lost  its  natural  essence,  the  body  of  Christ  is  present,  even 
apart  from  the  administration  of  the  Holy  Supper,  when  the 
bread  is  enclosed  in  the  pyx  or  is  presented  for  display  and 
adoration.1  For  nothing  can  be  a  sacrament  without  God's 
command  and  the  appointed  use  for  which  it  is  instituted  in 
God's  Word,  as  is  shown  above.2 
«-..         2.  We  likewise  reject  and  condemn  all  other  Papistic  109 

abuses  of  this  sacrament,  as  the  abomination  of  the  sacri- 
fice of  the  mass  for  the  living  and  dead. 

3.  Also,  that  contrary  to  the  public  command  and  institution  no 
of  Christ,  to  the  laity  only  one  form  of  the  sacrament  is  admin- 
istered ;  as  the  same  Papistic  abuses  are  thoroughly  refuted 
by  means  of  God's  Word  and  the  testimonies  of  the  ancient 
churches,  in  the  common  confession  of  our  churches,  and  the 
Apology,  the  Smalcald  Articles,  and  other  writings  of  our 
theologians. 

But  because  in  this  document  we  have  undertaken  especial  ly  1 1 1 
to  present  our  Confession  and  explanation  only  concerning  the 
true  presence  of  the  body  and  blood  of  Christ  against  the  Sac- 
ramentarians, some  of  whom,  under  the  name  of  the  Augsburg 
Confession,  have  shamelessly  insinuated  themselves  into  our 
churches;3  we  will  also  present  and  enumerate  especially  here 
the  errors  of  the  Sacramentarians,  in  order  to  warn  our  hearers 
to  [detect  and]  be  on  their  guard  against  them. 

Accordingly,  with  heart  and  mouth  we  reject  and  condemn  112 

1  Cf.  Council  of  Trent,  sess.  xiii.,  caps,  -f-6,  Cans.  2,  4,  6,  7.        *  |  S5. 
"  Cf.  Epitome,  vii. :  1. 


622  THE  FORMULA  OF  CONCORD. 

as  false,  erroneous  and  misleading  all  Sacramentarian  opinions 
and  doctrines  which  are  discordant,  contrary  and  opposed  to  the 
doctrines  above  presented  and  founded  upon  God's  Word  : 

1.  As  when  they  assert  that  the  words  of  institution  are  113 
not  to  be  understood  simply  in  their  proper  signification,  as 
they  sound,  of  the  true,  essential  presence  of  the  body  and 
blood  of  Christ  in  the  Holy  Supper,  but  should  be  wrested,  by 
means  of  tropes  or  figurative  interpretations,  to  another  new, 
strange  sense.  AVe  hereby  reject  all  such  Sacramentarian 
opinions  and  self-contradictory  notions  [of  which  some  even 
conflict  with  each  other],  however  various  and  manifold  they 
may  be. 

2.  Also,  that  the  oral  participation  of  the  body  and  blood  114 
of  Christ  in  the  Holy  Supper  is  denied  [by  the  Sacrament- 
arians],  and  it  is  taught,  on  the  contrary,  that  the  body  of 
Christ  in  the  Holy  Supper  is  partaken  of  only  spiritually  by 
faith,  so  that  in  the  Holy  Supper  our  mouth  receives  only 
bread  and  wine. 

3.  Likewise,  also,  when  it  is  taught  that  bread  and  wine  in  115 
the  Lord's  Supper  should  be  regarded  as  nothing  more  than 
tokens,  whereby  Christians  are  to  recognize  one  another;  or, 

4.  That  they  are  only  figures,  similitudes  and  representa- 
tions [symbols,  types]  of  the  far-absent  body  of  Christ,  in 
such  a  manner  that  just  as  bread  and  wine  are  the  outward 
food  of  our  body,  so  also  the  absent  body  of  Christ,  with  its 
merit,  is  the  spiritual  food  of  our  souls. 

fi7n        5.  Or  that  they  are  no  more  than  tokens  and  memorials  116 

of  the  absent  body  of  Christ,  by  which  signs,  as  an  ex- 
ternal pledge,  we  should  be  assured  that  the  faith  which  turns 
from  the  Holy  Supper  and  ascends  above  all  heavens  becomes 
there  as  truly  participant  of  the  body  and  blood  of  Christ  as 
in  the  Supper  wre  truly  receive  with  the  mouth  the  external 
signs  •  and  that  thus  the  assurance  and  confirmation  of  our 
faith  occur  in  the  Holy  Supper  only  through  the  external 
signs,  and  not  through  the  true,  present  body  and  blood  of 
Christ  offered  to  us.1 

6.  Or  that  in  the  Lord's  Supper  the  power,  efficacy  and  117 
merit  of  the  far-absent  body  of  Christ  are  distributed  only  to 
faith,  and  we  thus  become  partakers  of  his  absent  body ;  and 
that,  in  this  just-mentioned  way,  the  sacramental  union  is  to 

be  understood,  viz.  with  respect  to  the  analogy  of  the  sign 
and  that  which  is  signified,  i.  e.  as  the  bread  and  wine  have  a 
resemblance  to  the  body  and  blood  of  Christ. 

7.  Or  that  the  body  and  blood  of  Christ  cannot  be  received  118 
and  partaken  otherwise  than  only  spiritually  by  faith. 


1  Cf.  Epitome,  vii. :  30. 


Part  II.    THE  LORD'S  SUPPER  623 

3.  Likewise,  when  it  is  taught  that,  because  of  his  asceusion  115 
into  heaven  with  his  body,  Christ  is  so  enclosed  and  circum- 
scribed in  a  definite  place  in  heaven  that  with  the  same  [his 
body]  he  cannot  or  will  not  be  truly  present  with  us  in  the 
Holy  Supper,  which  is  celebrated  according  to  the  institution 
of  Christ  upon  earth,  but  that  he  is  as  remote  therefrom  as 
heaven  and  earth  are  from  one  another,1  as  some  Sacrament- 
arians  have  wilfully  and  wickedly  falsified  the  text  (Acts  3 : 
21):  "Who  must  occupy  heaven,"  for  the  confirmation  of 
(heir  error,  and  instead  thereof  have  rendered  it:  "  Who  must 
be  received  by  heaven  "  or  "  in  heaven,"  or  be  circumscribed 
and  contained,  so  that  in  his  human  nature  he  could  or  would 
be  in  no  way  with  us  upon  earth.2 
fi7o        9.  Likewise,  that  Christ  has  not  promised  the  true,  es-  12c 

sential  presence  of  his  body  and  blood  in  his  Supper,  and 
that  he  neither  can  nor  will  afford  it,  because  the  nature  and 
property  of  his  assumed  human  nature  cannot  suffer  or  per- 
mit it. 

10.  Likewise,  when  it  is  taught  that  not  only  the  Word  and  121 
omnipotence  of  Christ,  but  faith,  renders  the  body  of  Christ 
present  in  the  Holy  Supper ;  on  this  account  the  words  of  in- 
stitution in  the  administration  of  the  Holy  Supper  are  omitted 
by  some.  For  although  the  Papistic  consecration,  in  which 
efficacy  is  ascribed  to  the  speaking  as  the  work  of  the  priest, 

as  though  it  constitutes  a  sacrament,  is  justly  rebuked  and  re- 
jected, yet  the  words  of  institution  can  or  should  in  no  way 
be  omitted,  as  is  shown  in  the  preceding  declaration.3 

11.  Likewise,  that  believers  do  not  seek  the  body  of  Christ,  12a 
according  to  the  words  of  Christ's  institution,  with  the  bread 
and  wine  of  the  Supper,  but  are  sent  with  their  faith  from  the 
bread  of  the  Holy  Supper  to  heaven,  the  place  where  the 
Lord  Christ  is  with  his  body,  that  they  should  become  par- 
takers of  it  there. 

12.  We  reject  also  the  doctrine  that  unbelieving  and  impen-  123 
itent,  godless  Christians,  who  only  bear  the  name  of  Christ, 
but  do  not  have  right,  true,  living  and  saving  faith,  receive 

in  the  Lord's  Supper  not  the  body  and  blood  of  Christ,  but 
only  bread  and  wine.  And  since  there  are  only  two  kinds  of 
guesls  found  at  this  heavenly  meal,  the  worthy  and  the  un- 
worthy, we  reject  also  the  distinction  made  [by  some]  among 
the  unworthy,  viz.  that  the  godless  Epicureans  and  deriders  of 
God's  Word,  who  are  in  the  external  fellowship  of  the  Church 
in  the  use  of  the  Holy  Supper,  do  not  receive  the  body  and 
blood  of  Christ  for  condemnation,  but  only  bread  and  wine. 

1  Calvin  and  Beza.       *  Calvin  and  the  Wittenberg  Crypto-Calviniste. 
■  Above,  2  79  sq. 


624  THE  FORMULA  OF  CONCORD. 

13.  So  too  the  doctrine  that  worthiness  consists  not  only  in  124 
Irue  faith,  but  in  man's  own  preparation.1 

14.  Likewise,  the  doctrine  that  even  the    truly  believing,  125 
who  have  and  retain  a  right,  true,  living  faith,  and  yet  are 
without  the  above-mentioned   sufficient  preparation    of  their 
own,  can,  just  as  the  unworthy  guests,  receive  this  sacrament 

to  condemnation. 

n-j a        15.  Likewise,  when  it  is  taught  that  the  elements  or  the   26 

visible  form  of  the  consecrated  bread  and  wine  ought  to 
be  adored.  But  no  one  unless  he  be  an  Arian  heretic  can  deny 
that  Christ  himself,  true  God  and  man,  who  is  truly  and  essen- 
tially present  in  the  Supper  in  the  true  use  of  the  same,  should 
be  adored  in  spirit  and  in  truth,  as  also  in  all  other  places, 
especially  where  his  congregation  is  assembled. 

16.  We  reject  and  condemn  also  all  presumptuous,  derisive,  127 
blasphemous  questions  and  expressions  which  are  presented 
with  respect  to  the  supernatural,  heavenly  mysteries  of  this 
Supper  in  a  gross,  carnal,  Capernaitic  way. 

Other  and  additional  antitheses,  or  rejected  contrary  doctrines,  128 
are  reproved  and  rejected  in  the  precedtng  declaration,  which, 
for  the  sake  of  brevity,  we  will  not  repeat  here.  The  con- 
demnable  or  erroneous  opinions  that  still  remain,  can  be  easily 
understood  and  named  from  the  preceding  declaration ;  for  we 
reject  and  condemn  everything  that  is  discordant,  contrary  and 
opposed  to  the  doctrine  which  is  above  mentioned  and  is  thor- 
oughly grounded  in  God's  Word. 


CHAPTER  VIII. 
Of  the  Person  of  Christ. 

A  controversy  has  also  occurred  among  the  theologians  of  1 
the  Augsburg  Confession  concerning  the  Person  of  Christ,  which 
nevertheless  did  not  first  arise  among  them,  but  was  originally 
introduced  by  the  Sacramentarians. 

For  since  Dr.  Luther,  in  opposition  to  the  Sacramentarians,  2 
maintained,  with  firm  foundations  from  the  words  of  institu- 
tion, the  true,  essential  presence  of  the  body  and  blood  of 
Christ  in  the  Holy  Supper ;  the  objection  was  urged  against 
him  by  the  Zwinglians  that,  if  the  body  of  Christ  were  present 
at  the  same  time  in  heaven  and  on  earth  in  the  Holy  Supper, 

Parallel    Passages. — (Ecumenical    Creeds;    Aagsburg  Confession,   III.; 
Apology,  Art.  iii. ;  Smalcald  Articles,  Part  I. ;  Small  Catechism,  Creed,  Art.  ii. 
Large  Catechism,  ib.,  453  sqq. ;  Epitome,  viii. 

1  Beza.    Ses  Mentzer's  Exegesis,  Aug.  Conf.,  p.  488.    See  also  Epitome 
vii. :  38. 


PABrll.    THE  PERSON   OF  CHRIST.  625 

it  could  be  no  real,  true  human  body;  for  of  such  majesty  as 

is  peculiar  to  God,  the  body  of  Christ  is  not  capable. 

fi7t-        But  as  Dr.  Luther  contradicted  and  effectually  refuted  3 

this,  as  his  doctrinal  and  polemical  writings  *  concerning 
the  Holy  Supper  show,  which,  as  well  as  his  doctrinal  writings, 
we  hereby  publicly  confess  [approve  and  wish  it  to  be  publicly 
attested]  ;  some  theologians  of  the  Augsburg  Confession,  since  4 
his  death,  although  they  have  not  yet  been  willing  publicly 
and  expressly  to  confess  themselves  with  the  Sacramentarians 
concerning  the  Lord's  Supper,  have  introduced  and  employed 
precisely  the  same  foundations  concerning  the  person  of  Christ 
whereby  the  Sacramentarians  attempted  to  remove  the  true,  es- 
sential presence  of  the  body  and  blood  of  Christ  from  his 
Supper,  viz.  that  nothing  should  be  ascribed  to  the  human  na- 
ture in  the  person  of  Christ  which  is  above  or  contrary  to  its 
natural,  essential  property;  and  in  regard  to  this  have  bur- 
dened the  doctrine  of  Dr.  Luther,  and  all  those  who  have  em- 
braced it  as  in  conformity  with  God's  Word,  with  the  charge 
of  almost  all  the  ancient  monstrous  heresies.2 

To  explain  this  controversy  in  a  Christian  way,  in  conformity  5 
with  God's  Word,  according  to  the  guidance  [analogy]  of  our 
simple  Christian  faith,  and   by  God's  grace  entirely  settle  it, 
our  unanimous  doctrine,  faith  and  confession  are  as  follows : 

We  believe,  teach  and  confess,  although  the  Son  of  God  has  6 
been  from  eternity  a  particular,  distinct,  entire  divine  person, 
and  thus,  with  the  Father  and  the  Holy  Ghost,  true,  essential, 
j>erfect  God,  nevertheless  that,  in  the  fulness  of  time,  he  also 
assumed  human  nature  into  the  unity  of  his  person,  not  in  such 
a  way  that  there  now  are  two  persons  or  two  Christs,  but  that 
Christ  Jesus  is  now  in  one  person,  at  the  same  time  true,  eternal 
God,  born  of  the  Father  from  eternity,  and  a  true  man,  born 
of  the  blessed  Virgin  Mary,  as  it  is  written  (Rom.  9:5): 
"  Of  whom,  as  concerning  the  flesh,  Christ  came,  who  is  over 
all,  God  blessed  for  ever." 

We  believe,  teach  and  confess,  that  now,  in  this  one  undi-  7 
vided  person,  there  are  two  distinct  natures,  the  divine,  which 
is  from  eternity,  and  the  human,  which  in  time  was  assumed 
into  the  unity  of  the  person  of  the  Son  of  God ;  which  two 
natures  in  the  person  of  Christ  are  never  either  mingled  or 
separated  from  one  another  or  changed  the  one  into  the  other, 
but  each  abides  in  its  nature  and  essence  in  the  person  of 
Christ  to  all  eternity. 

67fi        We  believe,  teach  and  confess  also,  that,  as  both  natures  8 
mentioned  abide  un mingled  and   destroyed,  each  retains 


1  Especially  "  Das  die  Wort — nachfest  stehen"  A.  D.  1527. 

1  They  were  called  Marcionites,  Samosateniana,  Monothelites,  etc. 


626  THE   FORMULA  OF  CONCORD. 

also  its  natural,  essential  properties,  and  for  all  etcrnit)  does 
not  lay  them  aside,  neither  do  the  essential  properties  of  the 
one  nature  ever  become  the  essential  properties  of  the  other 
nature. 

Accordingly  we  believe,  teach  and  confess,  that  to  be  almighty,  9 
eternal,  infinite,  to  be  of  itself  everywhere  present  at  the  same 
time  naturally,  that  is,  according  to  the  property  of  its  nature 
and  its  natural  essence,  and  to  know  all  things,  are  essential 
attributes  of  the  divine  nature,  which  never  to  eternity  become 
essential  properties  of  the  human  nature. 

On  the  other  hand,  to  be  a  corporeal  creature,  to  be  flesh  and  ic 
blood,  to  be  finite  and  circumscribed,  to  suffer,  to  die,  to  ascend 
and  descend,  to  move  from  one  place  to  another,  to  suffer  hun- 
ger, cold,  thirst,  heat  and  the  like,  are  properties  of  the  human 
nature,  which  never  become  properties  of  the  divine  nature. 

We  believe,  teach  and  confess  also,  that  now,  since  the  incar-  1 1 
nation,  each  nature  in  Christ  does  not  so  subsist  of  itself  that 
each  is  or  constitutes  a  separate  person,  but  that  they  are  so 
united  that  they  constitute  only  one  person,  in  which,  at  the 
same  time,  both  the  divine  and  the  assumed  human  nature  are 
and  subsist,  so  that  now,  since  the  incarnation,  to  the  entire  per- 
son of  Christ  belongs  not  only  his  divine  nature,  but  also  his 
assumed  human  nature;  and  that,  as  without  his  divinity,  so 
also  without  his  humanity,  the  person  of  Christ  or  of  the  in- 
carnate Son  of  God,  1.  e.  the  Son  of  God  who  has  assumed 
flesh  and  become  man,  is  not  entire.  Hence  Christ  is  not  two 
distinct  persons,  but  is  only  one  person,  notwithstanding  that 
two  distinct  natures  are  found  in  him,  unconfused  in  their  nat- 
ural essence  and  properties. 

We  believe,  teach  and  confess  also,  that  the  assumed  human  12 
nature  in  Christ  not  only  has  and  retains  its  natural,  essential 
properties,  but  that,  besides,  through  the  personal  union  with 
divinity,  and  afterwards  through  glorification,  it  has  been  exv 
alted  to  the  right  hand  of  majesty,  power  and  might,  over 
fi77  everything  that  can  be  named,  not  only  in  this  world,  but 
also  in  that  which  is  to  come  (Eph.  1  :  21).1 

With  respect  now  to  this  majesty,  to  which  Christ  has  been  13 
exalted  according  to  his  humanity,  he  did  not  first  receive  it 
when  he  arose  from  the  dead  and  ascended  into  heaven,  but 
\  hen,  in  his  mother's  womb,  he  was  conceived  and  became  man 
and  the  divine  and  human  natures  wrere  personally  united  with 
one  another.  Nevertheless,  this  personal  union  is  not  to  be  un-  .4 
derstood,  as  some  incorrectly  explain  it,  as  though  the  two  na- 
tures, the  divine  and  the  human,  were  united  with  one  another, 
as  two  boards  are  glued  together,  so  that  they  really,  i.  e.  in 

1  Cf.  2  60. 


PaktII.    THE  PERSON  OF  CHRIST.  627 

deed  and  truth,  have  no  communication  whatever  with  one  an- 
other. For  this  was  the  error  and  heresy  of  Nestorius  and  15 
Samosatenus,  who,  as  Suidas  and  Theodore,  presbyter  of  Raithu, 
testify,  taught  and  held :  duo  yuostc,  dxocvcovijzouz  xpbz  kauroa; 
rtavrd^aacv,  i.  e.  the  two  natures  have  no  communication  what- 
ever with  one  another.  Thereby  the  two  natures  are  separated 
from  one  another,  and  thus  two  Christs  are  constituted,  so  that 
the  one  is  Christ,  and  the  other  God  the  Word,  who  dwells  in 
Christ. 

For  thus  Theodore  the  Presbyter  wrote :  "  At  the  same  time  16 
in  which  the  heretic  Manes  lived,  one  by  the  name  of  Paul, 
who  by  birth  was  indeed  of  Samosata,  but  was  a  bishop1  at  An- 
tioch  in  Syria,  wickedly  taught  that  the  Lord  Christ  was  no- 
thing but  a  man  in  whom  God  the  Word  dwelt,  just  as  in  each 
of  the  prophets;  therefore  he  also  held  that  the  divine  and  hu- 
man natures  are  apart  and  separate,  and  that  in  Christ  they 
have  no  communion  whatever  with  one  another,  as  though  the 
one  were  Christ,  and  the  other  God  the  Word,  who  dwells  in 
him." 

Against  this  condemned  heresy  the  Christian  Church  has  17 
always  and  everywhere  simply  believed  and  held  that  the  di- 
vine and  human  natures  in  the  person  of  Christ  are  so  united 
that  they  have  a  true  communion  with  one  another;  whereby 
the  natures  [do  not  meet  and]  are  not  mingled  in  one  essence, 
but,  as  Dr.  Luther  writes,  in  one  person.  Accordingly,  on  ac-  18 
n~n  count  of  this  personal  union  and  communion,  the  ancient 
teachers  of  the  Church,  before  and  after  the  Council  of 
Chalcedon,  frequently  employed  the  word  mixture  in  a  good 
sense  and  with  [true]  discrimination.  For  this  purpose  [the 
sake  of  confirming  this  matter]  many  testimonies  of  the  Fa- 
thers2 (if  needful)  could  be  adduced,  which  also  are  to  be  found 
frequently  in  the  writings  of  our  divines,  and  explain  the  per- 
sonal union  and  communion  by  the  illustration  of  the  soul  and 
body,  and  of  glowing  iron.  For  the  body  and  soul,  as  also  19 
fire  and  iron,  have  communion  with  each  other,  not  by  a  phrase 
or  mode  of  speaking,  or  in  mere  words,  but  truly  and  really, 
i.  e.  in  deed  and  truth ;  and,  nevertheless,  no  confusion  or 
equalizing  of  the  natures  is  thereby  introduced,  as  when  from 
honey  and  water  hydromel  is  made,  which  is  no  more  pure 
water  or  pure  honey,  but  is  a  mixed  drink.  For  in  the  union 
of  the  divine  and  human  natures  in  the  person  of  Christ  it  is 
far  different.  For  it  is  a  far  different,  more  sublime,  and  [alto- 
gether] ineffable  communion  and  union  between  the  divine  and 
human  natures  in  the  person  of  Christ,  on  account  of  which 
union  and  communion  God  is  man  and  man  is  God.     Never- 

1  Latin  :  Antistes  ;  Germ. :   Vorsteher.  a  Cf.  Epitome,  viii. :  9. 


628  THE  FORMULA   OF  CONCORD. 

theless,  thereby  neither  the  natures  nor  their  properties  are  in- 
termingled, but  each  nature  retains  its  own  essence  and  prop- 
erties. 

On  account  of  this  personal  union  (without  which  such  a  2c 
true  communion  of  the  natures  would  not  be  thought  of,  nci- 
ther  could  exist)  not  the  mere  human  nature,  whose  property  it 
is  to  suffer  and  die,  has  suffered  for  the  sins  of  the  world,  but 
the  Son  of  God  himself  truly  suffered  (nevertheless,  according 
to  the  assumed  human  nature),  and  in  accordance  with  our  sim- 
ple Christian  faith  [as  our  Apostles'  Creed  testifies]  truly  died, 
although  the  divine  nature  can  neither  surfer  nor  die.  This  Dr.  21 
Luther  has  fully  explained  in  his  Large  Confession  concerning 
the  Holy  Supper  in  opposition  to  the  blasphemous  allceosis  of 
Zwingli,  as  he  taught  that  one  nature  should  be  taken  and  un- 
derstood for  the  other,  which  Dr.  Luther  committed,  as  a  mark 
of  the  devil,  to  the  abyss  of  hell.1 

For  this  reason  the  ancient  teachers  of  the  Church  combined  22 
both  words,  xotvtovia  and  ivcoatc,  i.  e.  communion  and  union,  in 
the  explanation  of  this  mystery,  and  have  explained  the  one  by 
the  other.  (Irenseus,  Book  iv.,  eh.  37  ;  Athanasius,  in  the  Let- 
ter to  Epictetus ;  Hilary,  concerning  the  Trinity,  Book  9 ;  Ba- 
sil and  Gregory  of  Nyssa,  in  Theodoret ;  Damascenus,  Book  3, 
ch.  19.2) 
n-in        On  account  of  this  personal  union  and  communion  of  23 

the  divine  and  human  natures  in  Christ  we  believe,  teach 
and  confess  also,  according  to  our  simple  Christian  faith,  all  that 
is  said  concerning  the  majesty  of  Christ  according  to  his  hu- 
manity, [by  which  he  sits]  at  the  right  hand  of  the  almighty 
power  of  God,  and  what  follows  therefrom ;  aH  of  which 
would  not  be,  and  could  not  occur,  if  this  personal  union  and 
communion  of  the  natures  in  the  person  of  Christ  did  not 
exist  really,  i.  e.  in  deed  and  truth. 

On  account  of  this  personal  union  and  communion  of  the  24 
natures,  Mary,  the  blessed  Virgin,  bore  not  a  mere  man,  but 
such  a  man  as  is  truly  the  Son  of  the  Most  High  God,  as  the 
angel  [Gabriel]  testifies ;  who  showed  his  divine  majesty  even 
in  his  mother's  womb,  that  he  was  born  of  a  virgin,  with  her 
virginity  uninjured.  Therefore  she  is  truly  the  mother  of 
God,  and  nevertheless  truly  remained  a  virgin. 

Because  of  this  he  also  wrought  all  his  miracles,  and  mani-  25 
fested  this  his  divine  Majesty,  according  to  his  pleasure,  when 
and  as  he  willed,  and  therefore  not  only  after  his  resurrection 
and  ascension,  but  also  in  his  state  of  humiliation.     For  ex- 
ample, at  the  wedding  at  Cana  of  Galilee ;  also  when  he  was 

1  See  below,  \  38  sqq. 

'  For  passage  in  full  see  Catalogus  Testimoniorum. 


Pari  II.    THE  PERSON  OF  CHRIST.  629 

twelve  years  old  among  the  learned ;  also,  in  the  garden,  where 
with  a  word  he  cast  his  enemies  to  the  ground ;  likewise  in 
death,  where  he  died  not  merely  as  any  other  man,  but  in  and 
with  his  death  conquered  sin,  death,  hell,  and  eternal  damna- 
tion; which  his  human  nature  alone  would  not  have  been 
able  to  do  if  it  had  not  been  thus  personally  united  and  did  not 
have  communion  with  the  divine  nature. 

Hence  also  the  human  nature  had,  after  the  resurrection  2% 
from  the  dead,  its  exaltation  above  all  creatures  in  heaven  and 
on  earth ;  which  is  nothing  else  than  that  he  entirely  laid  aside 
the  form  of  a  servant,  and  nevertheless  did  not  lay  aside  his 
human  nature,  but  retains  it  to  eternity,  and  according  to  his 
assumed  human  nature  is  put  in  the  full  possession  and  use  of 
n™  the  divine  majesty.  This  majesty  he  nevertheless  had  al- 
ready in  his  conception,  even  in  his  mother's  womb;  but 
as  the  apostle  testifies  (Phil.  2:7):  "He  humbled  himself/' 
and,  as  Dr.  Luther  explains,  in  the  state  of  his  humiliation  he 
concealed  it,  and  did  not  employ  it  except  when  he  wished. 

But  now,  since  not  merely  as  any  other  saint  he  has  ascend-  27 
ed  to  heaven,  but,  as  the  apostle  testifies  (Eph.  4  :  10),  "above 
all  heavens,"  and  also  truly  fills  all  things,  and  is  every- 
where present  not  only  as  God,  but  also  as  man  [has  dominion 
and]  rules  from  sea  to  sea  and  to  the  ends  of  the  earth ;  as  the 
prophets  predict  (Ps.  8:1,6;  93  :  1  sq. ;  Zach.  9  :  10)  and  the 
apostles  testify  (Mark  16  :  20)  that  he  everywhere  wrought 
with  them  and  confirmed  the  word  with  signs  following.  Yet  28 
this  occurred  not  in  an  earthly  way,  but,  as  Dr.  Luther  ex- 
plains, according  to  the  manner  of  the  right  hand  of  God, 
which  is  no  fixed  place  in  heaven,  as  the  Sacramentarians  as- 
sert without  any  ground  in  the  Holy  Scriptures,  but  is  nothing 
else  than  the  almighty  power  of  God,  which  fills  heaven  and 
earth,  in  [possession  of]  which  Christ  is  placed  according  to  his 
humanity,  really,  i.  e.  in  deed  and  truth,  without  confusion  and 
equalizing  of  the  two  natures  in  their  essence  and  essential 
properties.  From  this  communicated  [divine]  power,  accord-  29 
ing  to  the  words  of  his  testament,  he  can  be  and  is  truly  pres- 
ent with  his  body  and  blood  in  the  Holy  Supper,  to  which  he 
directs  us  by  his  Word.  This  is  possible  to  no  man  besides, 
because  no  man  is  in  such  a  way  united  with  the  divine  nature, 
and  placed  in  this  divine  almighty  majesty  and  power  through 
and  in  the  personal  union  of  the  two  natures  in  Christ,  as 
Jesus,  the  Son  of  Mary.  For  in  him  the  divine  and  human  30 
natures  are  personally  united  with  one  another,  so  that  in  Christ 
"  dwelleth  all  the  fulness  of  the  Godhead  bodily"  (Col.  2  :  9), 
and  in  this  personal  union  have  such  a  sublime,  inner,  ineffable 
communion  that  even  the  angels  are  astonished  at  it,  and,  as 
St.  Peter  testifies,  look  into  these  things  with  delight  and  joy 


630  THE   FORMULA   OF  CONCORD. 

(1  Pet.  1  :  12);  all  of  which  .vill  shortly  be  explained  in  order 
and  more  fully. 

From  this  foundation,  of  which  mention  has  now  been  made,  31 
and  which  the  personal  union  declares,  i.  c.  from  the  manner  in 
which  the  divine  and  human  natures  in  (lie  person  of  Christ 
ngi  are  united  with  one  another,  so  that  they  have  not  only 
the  names  in  common,  but  have  communion  witli  one  an- 
ther, without  any  commingling  or  equalizing  of  the  same  in 
■  ieir  essence,  proceeds  also  the  doctrine  concerning  the  Commu- 
nicatio  Idiomatum.  i.  e.  concerning  the  true  communion  of  the 
properties  of  the  natures,  of  which  more  will  be  said  here- 
after. 

For  since  this  is  true,  viz.  that  "  properties  do  not  leave  their  32 
subjects,"  i.  e.  that  each  nature  retains  its  essential  properties, 
and  these  are  not  separated  from  one  nature  and  transferred  to 
another,  as  water  is  poured  from  one  vessel  into  another ;  so 
also  no  communion  of  properties  could  be  or  subsist  if  the 
above-mentioned  personal  union  or  communion  of  the  natures 
in  the  person  of  Christ  were  not  true.  This,  next  to  the  ar-  33 
tide  of  the  Holy  Trinity,  is  the  greatest  mystery  in  heaven 
and  on  earth,  as  Paul  says  (1  Tim.  3  :  16):  "Without  contro- 
versy, great  is  the  mystery  of  godliness,  that  God  was  manifest 
in  the  flesh."  For  since  the  apostle  Peter  in  clear  words  tes-  34 
tifies  (2  Ep.  1  : 4)  that  we  also  in  whom  Christ  dwells  only 
by  grace,  on  account  of  that  sublime  mystery,  are  in  Christ, 
"  partakers  of  the  divine  nature,"  what  then  must  be  the  na- 
ture of  the  communion  of  the  divine  nature,  of  which  the  apos- 
tle says  that  "  in  Christ  dwelt  all  the  fulness  of  the  Godhead 
bodily,"  so  that  God  and  man  are  one  person  ? 

But  since  it  is  highly  important  that  this  doctrine  of  the  35 
Oommunicatio  Idiomatum,  i.  e.  of  the  communion  of  the  prop- 
erties of  both  natures,  be  treated  and  explained  with  proper 
discrimination  (for  the  propositions  or  assertions,  i.  e.  expres- 
sions, concerning  the  person  of  Christ,  and  his  natures  and 
properties,  are  not  all  of  one  kind  and  mode,  and  when  they 
are  employed  without  proper  discrimination  the  doctrine  be- 
comes erroneous  and  the  simple  reader  is  readily  led  astray), 
the  following  statement  should  be  carefully  noted,  which,  for 
the  purpose  of  making  it  plainer  and  simple,  may  be  presented 
under  three  heads  : 

First,  since  in  Christ  two  distinct  natures  exist  and  remain  36 
unchanged  and  unconfused  in  their  natural  essence  and  prop- 
erties, and  moreover  there  is  only  one  person  of  both  natures, 
that  which  is  an  attribute  of  only  one  nature  is  ascribed  not  to 
that  nature  apart,  as  though  separate,  but  to  the  entire  person, 
which  is  at  the  same  time  God  and  man,  whether  called  God  or 
man. 


PartIL    THE  PERSON  OF  CHRIST.  631 

nan       But  in  this  genus,  t.  e.  this  mode  of  speaking,  it  does  37 

not  follow  that  what  is  ascribed  to  the  person  is  at  the 
same  time  a  property  of  both  natures,  but  a  discriminative 
declaration  is  made  as  to  what  nature  it  is  according  to  which 
anything  is  ascribed  to  the  entire  person.  Thus  the  Son  of 
God  was  "  born  of  the  seed  of  David  according  to  the  flesh  " 
(Rom.  1  :  3).  Also:  Christ  was  put  to  death  according  to  the 
flesh,  and  hath  suffered  according  to  the  flesh  (1  Pet.  3:18; 

But  since,  when  it  is  said  that  that  is  ascribed  to  the  entire  38 
person  which  is  peculiar  to  one  nature,  beneath  the  words  se- 
cret and  open  Sacramentarians  conceal  their  pernicious  error,  by 
naming  indeed  the  entire  person,  but  nevertheless  understand- 
ing thereby  only  the  one  nature,  and  entirely  excluding  the 
other  nature1 — as  though  merely  the  human  nature  had  suffered 
for  us — inasmuch  as  Dr.  Luther  has  written  concerning  the 
allceosis  of  Zwingli  in  his  Large  Confession  concerning  the 
Holy  Supper,  we  will  here  present  Luther's  own  words,  in 
order  that  the  Church  of  God  may  be  guarded  in  the  best  way 
against  this  error.     His  words  are  as  follows : 

"Zwingli  calls  that  an  allceosis  when  anything  is  ascribed  to 39 
the  divinity  of  Christ  which  nevertheless  belongs  to  the  hu- 
manity or  the  reverse.  As  Luke  24  :  26  :  i  Ought  not  Christ 
to  have  suffered  these  things,  and  to  enter  into  his  glory?' 
Here  Zwingli  triflingly  declares  that  [the  word]  Christ  is  un- 
derstood with  respect  to  the  human  nature.  Beware,  beware,  1 40 
say,  of  the  allceosis ;  for  it  is  a  mask  of  the  devil,  as  it  at  last 
forms  such  a  Christ  after  which  I  certainly  would  not  be  a 
Christian.  For  its  design  is  that  henceforth  Christ  should  be 
no  more,  and  do  no  more  with  his  sufferings  and  life,  than  an- 
other mere  saint.  For  if  I  believe  [permit  myself  to  be  per- 
suaded] that  only  the  human  nature  has  suffered  for  me,  Christ 
is  to  me  a  Saviour  of  little  worth,  since  he  indeed  himself  stands 
in  need  of  a  Saviour.  In  a  word,  what  the  devil  seeks  by  the 
allceosis  is  inexpressible." 

And  shortly  afterwards :  "  If  the  old  sorceress,  Dame  Rea-  41 
son,  the  grandmother  of  the  allceosis,  should  say,  Yea,  divinity 
can  neither  suffer  nor  die ;  you  should  reply,  That  is  true ;  yet, 
because  in  Christ  divinity  and  humanity  are  one  person,  Scrip- 
o«o  ture,  on  account  of  this  personal  union,  ascribes  also  to 
divinity  everything  that  occurs  to  the  humanity,  and  the 
reverse.  And  thus,  indeed,  it  is  in  truth.  For  this  must  cer-42 
tainly  be  said  [acknowledged],  viz.  the  person  (he  refers  to 
Christ)  suffers  and  dies.  Now  the  person  is  true  God ;  there- 
fore, it  is  rightly  said  :  The  Son  of  God  suffers.     For  although 

1  Cf.  Sol.  Dec,  vii. :  4. 


632  THE  FORMULA   OF  CONCORD. 

the  one  part  (so  to  say),  viz.  the  divinity,  does  not  suffer,  jet 
the  person,  which  is  God,  suffers  in  the  other  part,  viz.  in  his 
humanity;  for  in  truth  God's  Son  has  been  crucified  for  us, 
i.  e.  the  person  which  is  God.  For  the  person,  the  person.  I 
say,  was  crucified  according  to  the  humanity." 

And  again  shortly  afterwards:  "If  the  allceosis  exist,  as 43 
Zwingli  proposes,  it  will  be  necessary  for  Christ  to  have  two 
persons,  one  divine  and  one  human,  because  Zwingli  applies 
the  passages  concerning  suffering,  alone  to  the  human  nature, 
and  of  course  diverts  them  from  the  divinity.  For  if  the 
works  be  parted  and  disunited,  the  person  must  also  be  divided, 
since  all  the  works  or  sufferings,  are  ascribed  not  to  the  natures, 
but  to  the  person.  For  it  is  the  person  that  does  and  suffers 
everything,  one  thing  according  to  one  nature,  and  another  ac- 
cording to  the  other  nature,  all  of  which  the  learned  know  well. 
Therefore  we  consider  our  Lord  Christ  as  God  and  man  in  one 
person,  so  that  we  neither  confound  the  natures  nor  divide  the 
person." 

Dr.  Luther  says  also  in  his  book,  "  Of  the  Councils  and  the  44 
Church:"  "We  Christians  must  know  that  if  God  were  not 
in  the  [one]  balance,  and  gave  it  weight,  we  would  sink  to  the 
ground  with  our  scale  of  the  balance.  By  this  I  mean :  If  it 
were  not  said  [if  these  things  were  not  true],  '  God  has  died 
for  us/  but  only  a  man,  we  are  lost.  But  if  the  death  of  God, 
and  that  God  died,  lie  in  the  scale  of  the  balance,  he  sinks 
down,  and  we  rise  up  as  a  light,  empty  scale.  But  he  also  can 
indeed  rise  again  or  spring  from  the  scale;  yet  he  could  not 
have  descended  into  the  scale  unless  he  had  first  become  a  man 
like  us,  so  that  it  could  be  said:  'God  died/  'God's  passion/ 
'  God's  blood/  '  God's  death/  For  in  his  nature  God  cannot  die ; 
but  now  God  and  man  are  united  in  one  person,  so  that  the  ex- 
npA  pression  '  God's  death '  is  correct,  when  the  man  dies  who 
is  one  thing  or  one  person  with  God."     Thus  far  Luther. 

Hence  it  is  manifest  that  it  is  incorrect  to  say  or  write1  that  45 
the  above-mentioned  expressions  ("  God  suffered,"  "  God  died  ") 
are  only  verbal  assertions,  that  is,  mere  words,  and  that  it  is  not 
so  in  fact.  For  our  simple  Christian  faith  proves  that  the  Son 
of  God,  who  became  man,  suffered  for  us,  died  for  us,  and  re- 
deemed us  with  his  blood. 

Secondly,  as  to  the  execution  of  the  office  of  Christ,  the  per-  46 
son  does  not  act  and  work  in,  with,  through,  or  according  to 
only  one  nature,  but  in,  according  to,  with  and  through  both 
natures,  or,  as  the  Council  of  Chalcedon  declares,  one  nature 
operates,  with  the  communion  of  the  other,  in  that  which  is  a 
property  of  either.     Therefore  Christ  is  our  Mediator,  Re- 47 

1  Cf.  Epitome,  viii. :  26. 


Part  II.    THE  PERSON  OF  CHRIST.  633 

deemer,  King,  High  Priest,  Head,  Shepherd,  etc.,  not  only  ac- 
cording to  one  nature,  whether  it  be  the  divine  or  the  human, 
but  according  to  both  natures,  as  this  doctrine  is  in  other  places 
more  fully  treated.1 

Thirdly,  but  it  is  still  a  much  different  thing  when  the  sub-  43 
ject  of  the  question,  or  declaration,  or  discussion  concerning 
this  is,  whether  then  the  natures  in  the  personal  union  in 
Christ  have  nothing  else  or  nothing  more  than  only  their 
natural,  essential  properties;  for  that  they  have  and  retain 
fhese,  is  mentioned  above.2 

Therefore,  as  to  the  divine  nature  in  Christ,  since  in  God  4q 
there  is  no  change  (James  1  :  17)  by  the  incarnation,  his  divine 
nature,  in  its  essence  and  properties,  is  not  abated  or  advanced ; 
is  thereby,  in  or  by  itself,  neither  diminished  nor  increased. 

But  as  to  the  assumed  human  nature  in  the  person  of  Christ,  50 
there  have  indeed  been  some  who  have  wished  to  contend  that 
this  also,  in  the  personal  union  with  divinity,  has  nothing  more 
than  only  the  natural,  essential  properties  according  to  which 
it  is  in  all  things  like  its  brethren ;  and  that,  on  this  account, 
nothing  should  or  could  be  ascribed  to  the  human  nature  in 
Christ  which  is  beyond  or  contrary  to  its  natural  properties, 
even  though  the  testimony  of  Scripture  is  to  this  effect.3  But  51 
that  this  opinion  is  false  and  incorrect  is  so  clear  from  God's 
Word  that  even  their  own  comrades  censure  and  reject  such 
nnc  error.  For  the  Holy  Scriptures,  and  the  ancient  Fathers 
from  the  Scriptures,  very  plainly  testify  that  the  human 
nature  in  Christ,  inasmuch  as  it  has  been  personally  united  with 
the  divine  nature  in  Christ  (because,  since  the  form  of  a  ser- 
vant and  humiliation  has  been  laid  aside,  it  is  glorified  and  ex- 
alted to  the  right  hand  of  the  majesty  and  power  of  God),  has 
received,  over  and  beyond  its  natural,  essential,  permanent 
properties,  also  special,  high,  great,  supernatural,  inscrutable, 
ineffable,  heavenly  prerogatives  and  excellences  in  majesty, 
glory,  power  and  might  above  everything  that  can  be  named, 
not  only  in  this  world,  but  also  in  that  which  is  to  come  (Eph. 
1  :  21).  So  that  the  human  nature  in  Christ,  in  its  measure 
and  mode,  is  employed  at  the  same  time  in  the  execution  of  the 
office  of  Christ,  and  has  also  its  efficacy,  i.  e.  power  and  force, 
not  only  from,  and  according  to,  its  natural,  essential  attributes, 
or  only  so  far  as  its  ability  extends,  but  chiefly  from  and  ac- 
cording to  the  majesty,  glory,  power  and  might  which  it  has 
received  through  the  personal  union,  glorification  and  exalta- 

1  Against  Osiander  and  Stancar.  See  Epitome,  iii. :  1  sqq. ;  Sol.  Dec. 
iii. :  57  sqq.  *  See  above,  \  19. 

3  Mentzer  in  his  Exegesis,  Aug.  Conf.,  p.  138, 142  sqq.,  has  collected  sucl) 
expressions  of  the  Sacrauientarians. 

80 


634  THE  FORMULA  OF  CONCORD. 

tion.  AdcI  even  now  the  adversaries  can  or  dare  scarcely  deny  $a 
this,  except  that  they  dispute  and  contend  that  those  are  only 
created  gifts  or  finite  qualities,  as  in  the  saints,  with  which  the 
human  nature  is  endowed  and  furnished;  and  that,  according 
to  their  [artful]  thoughts  or  from  their  own  [silly]  argumenta- 
tions or  [fictitious]  proofs,  they  wish  to  measure  and  calculate 
of  what  the  human  nature  in  Christ,  without  annihilation,  is 
capable  or  incapable. 

But  the  best,  most  certain  and  sure  way  in  this  controversy  53 
is  this,  viz.  that  what  Christ  has  received,  according  to  his  as- 
sumed nature,  through  the  personal  union,  glorification  or  ex- 
altation, and  of  what  his  assumed  human  nature  is  capable  be- 
yond the  natural  properties,  without  annihilation,  no  one  can 
know  better  or  more  thoroughly  than  the  Lord  Christ  himself; 
and  he  has  revealed  in  his  Word  as  much  thereof  as  it  is  need- 
ful for  us  to  know.  Of  this,  so  far  as  pertains  to  the  present 
matter,  we  have  in  the  Scriptures  clear,  certain  testimonies  that 
we  should  simply  believe,  and  in  no  way  dispute  to  the  con- 
trary, as  though  the  human  nature  in  Christ  were  not  capable 
of  the  same. 
nnn        Now  that  is  indeed  correct  and  true  which  has  been  said  54 

concerning  the  created  gifts  which  have  been  given  and 
imparted  to  the  human  nature  in  Christ,  viz.  that  it  possesses 
them  in  or  of  itself.  But  these  do  not  sufficiently  explain  the 
majesty  which  the  Scriptures,  and  the  ancient  Fathers  from 
Scripture,  ascribe  to  the  assumed  human  nature  in  Christ. 

For  to  quicken,  to  have  all  judgment  and  power  in  heaven  $5 
and  on  earth,  to  have  all  things  in  his  hands,  to  have  all  things 
in  subjection  beneath  his  feet,  to  cleanse  from  sin,  etc.,  are  not 
created  gifts,  but  divine,  infinite  properties,  which,  nevertheless, 
according  to  the  declaration  of  Scripture,  are  given  and  com- 
municated to  the  man  Christ  (John  5  :  27  ;  6  :  39  ;  Matt.  28  : 
18  ;  Dan.  7  :  14  ;  John  3  :  35  ;  13  :  3  ;  Matt.  11  :  27  ;  Eph.  1  : 
22  ;  Heb.  2  :  8  ;   1  Cor.  15  :  27  ;  John  1  :  3). 

And  that  this  communication  is  to  be  understood,  not  as  a  5 
phrase  or  mode  of  speaking,  i.  e.  only  in  words  with  respect  to 
the  person,  and  only  according  to  the  divine  nature,  but  accord- 
ing to  the  assumed  human  nature,  the  three  following  strong, 
irrefutable  arguments  and  reasons  show : 

1.  First,  there  is  a  unanimously-received  rule  of  the  entire  57 
ancient  orthodox  Church  that  what  Holy  Scripture  testifies 
that  Christ  received  in  time  he  received  not  according  to  the 
divine  nature  (according  to  which  he  has  everything  from 
eternity),  but  the  person  has  received  it  in  time,  by  reason  of, 
and  with  respect  to,  the  assumed  human  nature. 

2.  Secondly,  the  Scriptures  testify  clearly  (John  5:21  sq. ;  58 
6  :  39  sq.)  that  the  power  to  quicken  and  to  exercise  judgment 


Part  II.    THE  PERSON  OF  CHRIST.  635 

has  been  given  to  Christ  because  he  is  the  Son  of  man  and  as 
he  has  flesh  and  blood. 

3.  Thirdly,  the  Scriptures  speak  not  merely  in  general  of  the  59 
Son  of  man,  but  also  expressly  indicate  his  assumed  human 
nature  (1  John  1:7):  "The  blood  of  Jesus  Christ,  his  Son, 
cleanseth  us  from  all  sin,"  not  only  according  to  the  merit  [of 
the  blood  of  Christ]  which  was  once  attained  on  the  cross;  but 
in  this  place  John  speaks  thereof,  that  in  the  work  or  act  of 
justification  not  only  the  divine  nature  in  Christ,  but  also  his 
blood,  by  mode  of  efficacy,  i.  e.  actually,  cleanses  us  from  all 
on-*  sins.  Therefore,  in  John  6  [48-58],  the  flesh  of  Christ  is 
a  quickening  food  ;  as  the  Council  of  Ephesus  also  de- 
clared that  the  flesh  of  Christ  has  power  to  quicken ;  while 
concerning  this  article  many  other  glorious  testimonies  of  the 
ancient  orthodox  Church  are  elsewhere  cited. 

That  Christ,  therefore,  according  to  his  human  nature,  has  6a 
received  this,  and  that  it  has  been  given  and  communicated  to 
the  assumed  human  nature  in  Christ,  we  should  and  must  be- 
lieve according  to  the  Scriptures.  But,  as  above  said,1  because 
the  two  natures  in  Christ  are  so  united  that  they  are  not  min- 
gled with  one  another  or  changed  one  into  the  other,  and  each 
retains  its  natural,  essential  property,  so  that  the  properties  of 
one  nature  never  become  properties  of  the  other  nature ;  this 
doctrine  must  also  be  rightly  explained  and  be  diligently  pre- 
served against  all  heresies. 

While  we,  then,  invent  nothing  new  from  ourselves,  but  re-  61 
ceive  and  repeat  the  explanations  which  the  ancient  orthodox 
Church  has  given  hereof  from  the  good  foundation  of  Holy 
Scripture,  viz.  that  this  divine  power,  light,  might,  majesty  and 
glory  was  not  given  the  assumed  human  nature  in  Christ  il 
such  a  way  as  the  Father,  from  eternity,  has  communicated  to 
the  Son,  according  to  the  divine  nature,  his  essence  and  all 
divine  attributes,  whence  he  is  of  one  nature  with  the  Father 
and  is  equal  to  God.  For  Christ  is  only  according  to  the  di- 
vine nature  equal  to  the  Father,  but  according  to  the  assumed 
human  nature  he  is  beneath  God ;  hence  it  is  manifest  that  we 
make  no  confusion,  equalization  or  abolition  of  natures  in 
Christ.  So,  too,  the  power  to  quicken  is  not  in  the  flash  of 
Christ  as  in  his  divine  nature,  viz.  as  an  essential  property. 

Moreover,  this  communication  or  importation  has  not  oc-62 
curred  through  an  essential  or  natural  infusion  of  the  proper- 
ties of  the  divine  nature  into  the  human,  as  though  the  hu- 
manity of  Christ  had  these  by  itself  and  apart  from  the  divine 
essence,  or  as  though  the  human  nature  in  Christ  had  thereby 
[by  this  communication]  entirely  laid  aside  its  natural,  essential 


1  See  above,  I  31  so,(j. 


636  THE  FORMULA  OF  CONCORD. 

properties,  and  were  now  either  transformed  into  divinity,  01 
in  and  by  itself,  with  such  communicated  properties,  had  be- 
come equal  to  the  same,  or  that  now  the  natural,  essential  prop- 
erties of  both  natures  are  of  one  kind,  or  indeed  equal.  For 
fi88  these  and  similar  erroneous  doctrines  were  justly  rejected 
and  condemned  in  ancient  approved  councils  from  the 
foundation  of  Holy  Scripture.  "  For  in  no  way  is  either  con- 
version, confusion  or  equalization  of  the  natures  in  Christ,  or 
the  essential  properties,  to  be  either  made  or  admitted." 

We  indeed  never  understand  the  words  "  real  communication  "  6j 
or  "communes  really"  (i.  e.  the  impartation  or  communion 
which  occurs  in  deed  and  truth)  of  any  physical  communica- 
tion or  essential  transfusion,  i.  e.  of  any  essential,  natural  com- 
munion or  effusion,  whereby  the  natures  would  be  confused  in 
their  essence,  and  their  essential  properties  (as,  against  their  own 
conscience,  some1  have  craftily  and  wickedly  made  perversions, 
in  order  to  make  the  pure  doctrine  suspected) ;  but  only  have 
opposed  them  to  "verbal  communication"  i.  e.  the  doctrine 
when  such  persons  assert  that  it  is  only  a  phrase  and  mode  of 
speaking,  or  nothing  more  than  mere  words,  titles  and  names, 
upon  which  they  have  also  laid  so  much  stress  that  they  are 
not  willing  to  know  of  any  other  communion.  Therefore,  for 
the  true  explanation  of  the  majesty  of  Christ  we  have  used 
the  terms,  "  Of  the  Real  Communion,"  and  wish  thereby  to 
show  that  this  communion  has  occurred  in  deed  and  truth,  nev- 
ertheless without  any  confusion  of  natures  and  their  essential 
properties. 

Therefore  we  hold  and  teach,  with  the  ancient  orthodox  64 
Church,  as  it  explained  this  doctrine  from  the  Scriptures,  that 
the  human  nature  in  Christ  has  received  this  majesty  according 
to  the  manner  of  the  personal  union,  viz.  because  the  entire 
fulness  of  the  divinity  dwells  in  Christ,  not  as  in  other  holy 
men  or  angels,  but  bodily,  as  in  its  own  body,  so  that  with  all 
its  majesty,  power,  glory  and  efficacy  in  the  assumed  human 
nature,  voluntarily  when  and  as  he  [Christ]  wills,  it  shines 
forth,  and  in,  with,  and  through  the  same  manifests,  exercises, 
and  executes  its  divine  power,  glory  and  efficacy,  as  the  soul  does 
in  the  body  and  fire  in  glowing  iron.  For  by  this  illustration,2 
as  is  also  mentioned  above,  the  entire  ancient  Church  explained 
naA    this  doctrine.     At  the  time  of  the  humiliation  this  maj-65 

esty  was  concealed  and  withheld  [for  the  greater  part]; 
but  now  since  the  form  of  a  servant  [or  exinanitio~]  has  been 
laid  aside,  it  fully,  powerfully  and  publicly  is  exercised  in 
heaven  and  on  earth  before  all  saints,  and  in  the  life  to  come 
we  will  also  behold  this  his  glory  face  to  face  (John  17  :  24). 

1  Cf.  Epitome,  viii. :  27.  '  See  above,  \  18- 


Part  II.    THE  PEKSON  OF  CHRIST.  637 

Therefore  in  Christ  there  is  and  remains  only  one  divine  66 
omnipotence,  power,  majesty  and  glory,  which  is  peculiar  alone 
to  the  divine  nature ;  but  it  shines,  manifests  and  exercises  it- 
self fully,  yet  voluntarily,  in,  with  and  through  the  assumed, 
exalted  human  nature  in  Christ.  Just  as  in  glowing  iron 
there  are  not  two  kinds  of  power  to  shine  and  burn  [(as  though 
the  fire  had  a  peculiar,  and  the  iron  also  a  peculiar  and  separate 
power  of  shining  and  burning)],  but  the  power  to  shine  and  to 
burn  is  a  property  of  the  fire ;  yet  because  the  fire  is  united 
with  the  iron  it  manifests  and  exercises  this  its  power  to  shine 
and  to  burn  in,  with  and  through  the  glowing  iron,  so  that  the 
glowing  iron  has  thence  from  this  union  the  power  to  shine 
and  to  burn  without  conversion  of  the  essence  and  of  the  nat- 
ural properties  of  fire  and  iron. 

On  this  account  we  understand  such  testimonies  of  Scripture  6; 
as  speak  of  the  majesty  to  which  the  human  nature  in  Christ 
is  exalted,  not  so  that  the  divine  majesty  which  is  peculiar  to 
the  divine  nature  of  the  Son  of  God  should  be  ascribed  in  the 
person  of  the  Son  of  man  [to  Christ]  only  according  to  his  di- 
vine nature,  or  that  this  majesty  in  the  human  nature  of  Christ 
should  be  only  of  such  a  kind  that  his  human  nature  should 
have  only  the  mere  title  and  name  by  a  phrase  and  mode  of 
speaking,  i.  e,  only  in  words,  but  in  deed  and  truth  should 
have  no  communion  whatever  with  it.  For,  since  God  is  a  68 
spiritual,  undivided  essence,  and  therefore  is  present  everywhere 
and  in  all  creatures,  and  in  whom  he  is  (but  he  dwells  espe- 
cially in  believers  and  saints),  there  he  has  with  him  his  maj- 
esty, it  might  also  with  truth  be  said  that  in  all  creatures  in 
whom  God  is,  but  especially  in  believers  and  saints,  in  whom 
he  dwells,  all  the  fulness  of  the  Godhead  dwells  bodily,  all 
treasures  of  wisdom  and  knowledge  are  hid,  all  power  in 
heaven  and  earth  is  given,  because  the  Holy  Ghost,  who  has 
nnn   all  power,  is  given  them.     For  in  this  way  there  is  no  dis-69 

tinction  made  between  Christ  according  to  his  human  na- 
ture and  other  holy  men,  and  thus  Christ  is  deprived  of  his 
majesty,  which  he  has  received  above  all  creatures,  as  a  man  or 
according  to  his  human  nature.  For  no  other  creature,  neither  70 
man  nor  angel,  can  or  should  say :  "  All  power  is  given  unto 
me  in  heaven  and  in  earth  ;"  since  although  God  is  in  the 
saints  with  all  the  fulness  of  his  Godhead,  which  he  has  every- 
where with  himself;  yet  in  them  he  does  not  dwell  bodily,  or 
with  them  is  not  personally  united,  as  in  Christ.  For  from 
such  personal  union  it  follows  that  Christ  says,  even  according 
to  his  human  nature  (Matt.  28:18):  "All  power  is  given 
anto  me  in  heaven  and  in  earth."  Also  (John  13  :  3) :  "Jesus 
knowing  that  the  Father  had  given  all  things  into  his  hands." 
Also  (Col.  2:9):  "In  him  .lwelleth  all  the  fulness  of  the  God- 


638  THE  FORMULA  OF  CONCORD. 

head  bodily."  Also:  "Thou  erownedst  him  with  glory  and 
honor,  and  didst  set  him  over  the  works  of  thy  bands;  thou 
hast  put  all  tilings  in  subjection  under  his  feet.  For  in  that 
he  put  all  in  subjection  under  him,  he  left  nothing  that  is  not 
put  under  him  (Heb.  2  :  7  sq. ;  Ps.  8  :  6).  "  He  is  exeepted 
which  did  put  all  things  under  him  "  (1  Cor.  15  :  27). 

Moreover  we  believe,  teach  and  confess  that  there  is  in  no  71 
way  such  an  infusion  of  the  majesty  of  God,  and  of  all  his 
properties,  into  the  human  nature  of  Christ,  whereby  the  divine 
nature  is  weakened  [anything  of  the  divine  nature  departs],  or 
anything  of  its  own  is  surrendered  to  another,  that  [in  this 
manner]  it  does  not  retain  for  itself,  or  that  the  human  nature 
has  received  in  its  substance  and  essence,  equal  majesty  separate 
jr  diverse  from  the  nature  and  essence  of  the  Son  of  God,  as 
when  water,  wine  or  oil  is  poured  from  one  vessel  into  another. 
For  the  human  nature,  as  also  no  other  creature,  either  in  heav- 
en or  on  earth,  is  capable  of  the  omnipotence  of  God  in  such  a 
manner  that  it  would  be  in  itself  an  almighty  essence,  or  have 
in  and  by  itself  almighty  properties  ;  for  thereby  the  human 
nature  in  Christ  would  be  denied,  and  would  be  entirely  con- 
verted into  divinity,  which  is  contrary  to  our  Christian  faith, 
as  also  to  the  doctrine  of  all  the  apostles  and  prophets. 

But  we  believe,  teach  and  confess  that  God  the  Father  has  72 
so  given  his  Spirit  to  Christ  his  beloved  Son,  according  to  the 
assumed  humanity  (for  on  this  account  he  is  called  also  Messias, 
oq-j  i.  e.  the  Anointed),  that  he  has  received  the  gifts  of  the 
Spirit,  not,  as  other  saints,  in  measure.  For  upon  Christ 
the  Lord,  according  to  his  assumed  human  nature  (since  accord- 
ing to  his  divinity  he  is  of  one  essence  with  the  Holy  Ghost), 
there  rests  "  the  Spirit  of  wisdom  and  understanding,  the  Spirit 
of  counsel  and  might,  the  Spirit  of  knowledge  and  of  the  fear 
of  the  Lord  "  (Col.  2:3;  Isa.  11  :  2 ;  61 :  1).  This  occurs  not  73 
in  such  a  way  that,  on  this  account,  as  a  man  he  knew  and  had 
ability  only  with  regard  to  some  things,  as  other  saints  know 
and  are  able  by  the  grace  of  God,  which  works  in  them  only 
created  gifts.  But  since  Christ,  according  to  his  divinity,  is  the 
second  person  in  the  Holy  Trinity,  and  from  him,  as  also  from 
the  Father,  the  Holy  Ghost  proceeds,  and  is  and  remains  his 
Spirit  and  that  of  the  Father  for  all  eternity,  not  separated 
from  the  Son  of  God  ;  the  entire  fulness  of  the  Spirit  (as  tJ)p 
Fathers  say)  has  been  communicated  by  the  personal  union  ro 
Christ  according  to  the  flesh,  which  is  personally  united  with 
the  Son  of  God.  This  voluntarily  manifests  and  exerciies  it-  74 
self,  with  all  its  power  therein,  therewith  and  thereby  [in,  with 
and  through  the  human  nature  of  Christ],  not  so  that  he  [Christ 
according  to  his  human  nature]  not  only  knows  some  things 
and  is  ignorant  of  others,  has  ability  with  respect  to  some  and 


Part  II.    THE  PERSON  OF  CHRIST.  639 

is  without  ability  with  respect  to  others,  but  [according  to  tlit 
assumed  human  nature]  knows  and  has  ability  with  respect  to 
all  things.  For  upon  him  the  Father  poured  without  measure 
the  Spirit  of  wisdom  and  power,  so  that,  as  man  in  deed  and 
truth,  he  has  received  through  this  personal  union  all  know- 
ledge and  all  power.  And  thus  all  the  treasures  of  wisdom  are 
hidden  in  him,  thus  all  power  is  given  to  him,  and  he  is  seated 
at  the  right  hand  of  the  majesty  and  power  of  God.  From  7$ 
history  it  is  also  manifest  that  at  the  time  of  the  Emperor 
Yalens  there  was  among  the  Arians  a  peculiar  sect  which  was 
called  the  Agnoetse,  because  they  imagined  that  the  Son,  the 
Word  of  the  Father,  knew  indeed  all  things,  but  that  his  as- 
sumed human  nature  is  ignorant  of  many  things;  against  whom 
t  jrreimrv  the  Great  also  wrote. 

On  account  of  this  personal  union,  and  the  communion  fo\-y6 
lowing  therefrom,  which  the  divine  and  human  natures  have 
with  one  another  in  deed  and  truth  in  the  person  of  Christ, 
there  is  ascribed  to  Christ,  according  to  the  flesh,  that  which 
his  flesh,  according  to  its  nature  and  essence,  cannot  be  of  it- 
self, and,  apart  from  this  union,  cannot  have,  viz.  that  his  flesh 
OQ9  is  a  true  quickening  food,  and  his  blood  a  true  quicken- 
ing blood  ;  as  the  two  hundred  Fathers  of  the  Council 
of  Ephesus l  have  testified,  that  "  the  flesh  of  Christ  is  quicken- 
ing or  a  quickener."  Hence  also  this  man  only,  and  no  man 
besides,  either  in  heaven  or  on  earth,  can  say  with  truth  (Matt. 
18:20):  "Where  two  or  three  are  gathered  together  in  my 
name,  there  am  I  in  the  midst  of  them."  Also  (Matt.  28  : 
20) :  "  Lo,  I  am  with  you  alway,  even  unto  the  end  of  the 
world." 

These  testimonies  we  also  do  not  understand,  as  though  with  77 
us  in  the  Christian  Church  and  congregation  only  the  divinity 
of  Christ  were  present,  and  such  presence  in  no  way  whatever 
pertained  to  Christ  according  to  his  humanity;  for  in  like  man- 
ner Peter,  Paul  and  all  the  saints  in  heaven  would  also  be 
with  us  on  earth,  since  divinity,  which  is  everywhere  present, 
dwells  in  them.  This  the  Holy  Scriptures  testify  only  of  Christ, 
and  of  no  other  man  besides.  But  we  hold  that  by  these  words  ->8 
[the  passages  of  Scripture  above]  the  majesty  of  the  man 
Christ  is  declared,  which  Christ  has  received,  according  to  his 
humanity,  at  the  right  hand  of  the  majesty  and  power  of  God, 
viz.  that  he  also,  according  to  his  assumed  human  nature  and 
with  the  same,  can  be  and  is  present  where  he  will,  and  es- 
pecially that  in  his  Church  and  congregation  on  earth,  as  Me- 
diator, Head,  King  and  High  Priest,  he  is  not  half  present  or 
there  is  only  the  half  [one  part  of  him]  present,  but  the  entire 

1  Cf.  above,  I  5&. 


640  THE  FORMULA  OF  CONCORD. 

person  of  Christ  is  present,  to  which  two  natures  belong,  the 
divine  and  the  human  :  not  only  according  to  his  divinity,  but 
also  according  to  and  with  his  assumed  human  nature,  by  which 
he  is  our  brother  and  we  are  flesh  of  his  flesh  and  bone  of  his 
bone.  For  the  certain  assurance  and  confirmation  of  this  he  79 
lias  instituted  his  Holy  Supper,  that  also  according  to  our  na- 
ture, by  which  he  has  flesh  and  blood,  he  will  be  with  us,  and 
in  us  dwell,  work  and  be  efficacious. 

Upon  this  firm  foundation   Dr.  Luther,  of  holy  memory,  80 
has  also  written  [faithfully  and  clearly]  concerning  the  majesty 
of  Christ  according  to  his  human  nature. 

In  the  Large  Confession  concerning  the  Lord's  Supper  he  81 
writes  thus  concerning  the  person  of  Christ:  "Since  Christ  is 
such  a  man  as  is  supernaturally  one  person  with  God,  and  apart 
gqo  from  this  man  there  is  no  God,  it  must  follow  that  also, 
according  to  the  third  supernatural  mode,  he  is  and  can  be 
everywhere  that  God  is,  and  all  things  are  entirely  full  of 
Christ,  even  according  to  humanity,  not  according  to  the  first 
corporeal,  comprehensible  mode,  but  according  to  the  super- 
natural, divine  mode."1 

"  For  here  you  must  stand  [confess]  and  say :  '  Wherever  82 
Christ  is  according  to  the  divinity,  there  he  is  a  natural,  divine 
person,  and  he  is  also  there  naturally  and  personally,  as  his  con- 
ception in  his  mother's  womb  well  shows.  For  if  he  were 
God's  Son,  he  must  naturally  and  personally  be  in  his  mother's 
womb  and  become  man.  But  if,  wherever  he  is,  he  is  naturally 
and  personally,  he  must  also  be  in  the  same  place  as  man.  For 
there  are  not  [in  Christ]  two  separate  persons,  but  only  one 
person.  Wherever  it  is,  there  the  person  is  only  one  and  un- 
divided ;  and  wherever  you  can  say :  '  Here  is  God,'  there  you 
must  also  say  :  ' Therefore  Christ  the  man  is  also  there.'  And 
if  you  would  show  a  place  where  God  would  be,  and  not  the 
man,  the  person  would  be  already  divided,  because  I  could  then 
sav  with  truth :  '  Here  is  God  who  is  not  man,  and  who  never 
as  yet  has  become  man.' 

"  Far  be  it  from  me  that  I  should  acknowledge  or  worship  83 
such  a  God.  For  it  would  follow  hence  that  space  and  place 
separated  the  two  natures  from  one  another,  and  divided  the 
person,  which,  nevertheless,  death  and  all  devils  could  not  di- 
vide or  rend  from  one  another.  And  there  would  remain  to  84 
me  a  poor  sort  of  Christ  [a  Christ  of  how  much  value,  pray?], 
who  would  be  no  more  than  a  divine  and  human  person  at  the 
same  time  in  only  one  place,  and  in  all  other  places  he  must  be 
only  a  mere  separate  God  and  divine  person  without  humanity. 
No,  friend,  wherever  you  place  God  for  me,  there  you  must  also 

1  Cf.  above,  vii. :  99  sq. 


Part  II.    THE   PERSON   OF  CI  I  REST.  641 

place  with  him  for  me  humanity  ;  they  do  not  allow  themselves 
to  be  separated  or  divided  from  one  another.  They  became  one 
person,  which  [as  Son  of  God]  does  not  separate  from  itself 
[the  assumed  humanity]." 

In  the  little  book  concerning  the  Last  Words  of  David,  85 
which  Dr.  Luther  wrote  shortly  before  his  death,  he  says  as  fol- 
oqa  lows :  "According  to  the  other,  the  temporal,  human  birth, 
the  eternal  power  of  God  has  also  been  given  him,  yet  in 
time,  and  not  from  eternity.  For  the  humanity  of  Christ  has 
not  been  from  eternity,  as  the  divinity;  but  as  we  reckon  and 
write  Jesus,  the  Son  of  Mary,  is  this  year  1543  years  old.  But 
from  the  instant  when  divinity  and  humanity  were  united  in 
one  person,  the  man,  the  Son  of  Mary,  is  and  is  called  almighty, 
eternal  God,  has  eternal  might,  and  has  created  and  sustains,  by 
the  communicatio  idlomatum,  all  things,  because  he  is  one  per- 
son with  divinity,  and  is  also  true  God.  Of  this  he  speaks 
(Matt.  11  :  27):  '  All  things  are  delivered  unto  me  of  my  Fa- 
ther;' and  Matt.  28:18:  '  All  power  is  given  unto  me  in 
heaven  and  in  earth/  To  what  me?  To  me,  Jesus  of  Naz- 
areth, the  Son  of  Mary,  and  born  man.  From  eternity  I  had 
it  of  the  Father,  before  I  became  man.  But  when  I  became 
man  I  received  it  in  time,  according  to  humanity,  and  kept  it 
concealed  until  my  resurrection  and  ascension ;  then  it  was  to 
be  manifested  and  declared,  as  St.  Paul  says  (Rom.  1:4):  '  He 
is  declared  and  proved  to  be  a  Son  of  God  with  power/  John 
(1 7:  10)  calls  it  ' glorified/" 

Similar  testimonies  are  found  in  Dr.  Luther's  writings,  but  86 
especially  in  the  book :  "  That  these  Words  still  stand  Firm," 
and  in  the  "  Large  Confession  concerning  the  Holy  Supper;"  to 
which  writings,  as  well-grounded  explanations  of  the  majesty 
of  Christ  at  the  right  hand  of  God,  and  of  his  testament,  we 
refer,  for  the  sake  of  brevity,  in  this  article,  as  well  as  in  the 
Holy  Supper,  as  has  been  heretofore  mentioned. 

Therefore  we  regard  it  a  pernicious  error  when  to  Christ,  87 
according  to  his  humanity,  such  majesty  is  denied.  For  there- 
by there  is  removed  from  Christians  the  very  great  consolation 
which  they  have  from  the  presence  and  dwelling  with  them  of 
their  Head,  King  and  High  Priest,  who  has  promised  them 
that  not  only  his  mere  divinity  should  be  with  them,  which  to 
ns  poor  sinners  is  as  a  consuming  fire  to  dry  stubble,  but  that 
very  man  who  has  spoken  with  us,  who  has  experienced  all 
troubles  in  his  assumed  human  nature,  who  can  therefore  have 
nqr  with  us,  as  with  men  and  brethren,  sympathy,1  will  be 
with  us  in  all  our  troubles  also  according  to  the  nature 
in  which  he  is  our  brother  and  we  are  flesh  of  his  flesh. 

1  Heb.  4  :  15 
81 


642  THE   FORMULA   OF   CONCORD. 

Therefore  we  unanimously  reject  and  condemn,  with  mouth  8£ 
and  heart,  all  errors  not  in  accordance  with  the  doctrine  pre- 
sented, as  contrary  to  the  Prophetic  and  Apostolic  Scriptures, 
the  pure  [received  and  approved]  symbols,  and  our  Christian 
Augsburg  Confession  : 

1.  As  when  it  is  believed  or  taught  by  any  one  that,  on  ac- 89 
count  of  the  personal  union,  the  human  nature  is  mingled  with 
the  divine  or  is  changed  into  it. 

2.  Also,  that  the  human  nature  in  Christ,  in  the  same  mode  9 
as  the  divinity,  is  everywhere  present,  as  an  infinite  essence, 
from  essential  power,  likewise  from  a  property  of  its  nature.1 

3.  Also,  that  the  human  nature  in  Christ  has  become  equal  91 
to  and  like  the  divine  nature  in  its  substance  and  essence  or  in 
its  essential  properties. 

4.  Also,  that  the  humanity  of  Christ  is  locally  extended  in  92 
all  places  of  heaven  and  earth ;  which  should  not  be  ascribed 
even  to  the  divinity.2  But  that  Christ,  by  his  divine  omnip- 
otence, can  be  present  with  his  body,  which  he  has  placed  at 
the  right  hand  of  the  majesty  and  power  of  God,  wherever  he 
will ;  especially  where,  as  in  the  Holy  Supper,  he  has,  in  his 
Word,  promised  this  his  presence,  this  his  omnipotence  and 
wisdom  can  well  accomplish  without  change  or  abolition  of  his 
true  human  nature. 

5.  Also,  that  merely  the  human  nature  of  Christ  has  suffered  93 
for  us  and  redeemed  us,  with  which  the  Son  of  God  had  no 
communion  whatever  in  suffering.3 

6.  Also,  that  Christ  is  present  with  us  on  earth,  only  accord- 94 
ing  to  his  divinity,  in  the  preached  Word  and  right  use  of  the 
sacraments ;  and  this  presence  of  Christ  does  not  in  any  way 
pertain  to  his  assumed  human  nature.4 

nnn        7.  Also,  that  the  assumed  human  nature  in  Christ  has  95 

in  deed  and  truth  no  communion  whatever  with  the  di- 
vine power,  might,  wisdom,  majesty  and  glory,  but  has  in  com- 
mon only  the  mere  title  and  name.5 

These  errors,  and  all  that  are  contrary  and  opposed  to  the  96 
[godly  and  pure]  doctrine  presented  above,  we  reject  and  con- 
demn, as  contrary  to  the  pure  Word  of  God,  the  Scripturts  of 
the  holy  prophets  and  apostles,  and  our  Christian  faith  and  con- 
fession. And  we  admonish  all  Christians,  since  in  the  Holy 
Scriptures  Christ  is  called  a  mystery,6  upon  which  all  heretics 
dash  their  heads,  not  in  a  presumptuous  manner  to  indulge  in 
subtile  inquiries  with  their  reason  concerning  such  mysteries, 
but  with  the  venerated  apostles  simply  to  believe,  to  close  the 

1  Cf.  Epitome,  viii. :  27. ;  xii. :  21.  '  Cf.  Epitome,  viii. :  29. 

*  See  above,  \  40,  Epitome,  viii. :  31.  4  Cf.  Epitome,  viii. :  32 

• Ibid.,  viii. :  24.  26.  •  1  Tim.  3  :  16. 


Part  II.    ECCLESIASTICAL  CEREMONIES.  643 

eyes  of  their  reason,  and  bring  into  captivity  their  understand- 
ing to  the  obedience  of  Christ  (2  Cor.  10:5),  and  thence  con- 
sole themselves  [seek  most  delightful  and  sure  consolation] ; 
and  thus  rejoice  without  ceasing  that  our  flesh  and  blood  are 
placed  so  high  at  the  right  hand  of  the  majesty  and  almighty 
power  of  Gotl.  Thus  will  we  assuredly  find  constant  consola- 
tion in  every  adversity,  and  remain  well  guarded  from  per- 
nicious error. 

CHAPTER  IX 
Of  the  Descent  of  Christ  to  Hell. 

And  because,  even  in  the  ancient  Christian  teachers  of  the  i 
Church,  as  well  as  in  some  among  us,  dissimilar  explanations 
of  the  article  concerning  the  Descent  to  Hell  are  found,  we,  in 
like  manner,  abide  by  the  simplicity  of  our  Christian  faith 
[comprised  in  the  Creed],  to  which  Dr.  Luther  in  his  sermon 
in  the  castle  at  Torgau  in  1533,  "Concerning  the  Descent  to 
Hell,"  has  referred,  where  we  confess:  "I  believe  in  Jesus 
Christ,  His  only  Son,  our  Lord,  ....  dead  and  buried.  He 
descended  into  hell."  For  in  this  Confession  the  burial  and 
descent  of  Christ  to  hell  are  distinguished  as  different  articles ; 
and  we  simply  believe  that  the  entire  person,  God  and  man,  2 
after  the  burial  descended  into  hell,  conquered  the  devil,  de- 
fiq-    stroyed  the  power  of  hell,  and  took  from  the  devil  all  his 

might.  We  should  not,  however,  trouble  ourselves  with  3 
sublime  and  acute  thoughts  as  to  how  this  occurred ;  for  this 
article  can  be  comprehended  by  the  reason  and  the  five  senses 
as  little  as  the  preceding,  as  to  how  Christ  is  placed  at  the  right 
hand  of  the  almighty  power  and  majesty  of  God ;  but  [in  such 
mysteries  of  faith]  we  have  only  to  believe  and  adhere  to  the 
Word.  Thus  we  retain  the  substance  [sound  doctrine]  and 
[true]  consolation  that  neither  hell  nor  devil  can  take  captive 
or  injure  us  and  all  who  believe  in  Christ. 

CHAPTER  X. 

Of  Church  Rites  which  are  [commonly]  called  Adia- 
phora,  or  Matters  of  Indifference. 

Concerning  Ceremonies  and  Church  Rites  which  are  nei- 1 
ther  commanded  nor  forbidden  in  God's  Word,  but  have  been 
introduced  into  the  Church  with  a  good  intention,  for  the  sake 

Parallel  Passages. — (Ecumenical  Creeds ;  Small  Catechism,  Creed,  Art. 
ii. ;  Large  Catechism,  ib.,  452  ;  Formula  of  Concord,  Epitome,  ix. 

Parallel  Passages. — Augsburg  Confession,  xv.,  xxvi. ;  Apology,  vii.  :  30 
■qq. ;  xv. ;  Smalcald  Articles,  Part  III.,  Art.  xv. ;  Epitome,  x. 


644  THE  FORMULA  OF  CONCORD. 

of  good  order  and  propriety,  or  otherwise  to  maintain  Christian 
discipline,  a  dissension  has  in  like  manner  arisen  among  some 
theologians  of  the  Augsburg  Confession.  Since  the  one  side  3 
held  that  also  in  time  of  persecution  and  in  case  of  confession 
[when  confession  of  faith  is  to  be  made],  even  though  the  ene- 
mies of  the  Gospel  do  not  agree  with  us  in  doctrine,  yet  some 
[long-since]  abrogated  ceremonies,  which  in  themselves  are 
adiaphora,  and  neither  commanded  nor  forbidden  by  God,  may, 
without  violence  to  conscience,  be  re-established  in  compliance 
with  the  pressure  and  demand  of  the  adversaries,  and  thus  in 
such  [things  of  themselves]  adiaphora,  or  matters  of  indiffer- 
ence, we  may  indeed  have  conformity  with  them.  But  the  3 
other  side  contended  that  in  case  of  confession  in  time  of  perse- 
cution, especially  when  thereby  the  adversaries  design  through 
force  and  compulsion,  or  in  an  insidious  manner,  to  suppress 
the  pure  doctrine,  and  gradually  to  introduce  again  into  our 
churches  their  false  doctrine,  this  which  has  been*  said  can  in 
no  way  occur  without  violence  to  conscience  and  prejudice  to 
the  divine  truth. 
«q«       To  explain  this  controversy,  and  by  God's  grace  at  last  4 

to  settle  it,  we  present  to  the  Christian  reader  the  follow- 
ing simple  statement  [in  conformity  with  the  Word  of  God] : 

Namely,  when,  under  the  title  and  pretext  of  external  adia-  5 
phora,  such  things  are  proposed  as  (although  painted  another 
color)  are  in  fact  contrary  to  God's  Word,  these  are  not  to  be 
regarded  adiaphora,  but  should  be  avoided  as  things  prohibited 
by  God.  In  like  manner,  also,  among  the  genuine  adiaphora 
such  ceremonies  should  not  be  reckoned  which  have  the  ap- 
pearance, or  to  avoid  thereby  persecution,  feign  the  appearance, 
as  though  our  religion  and  that  of  the  Papists  were  not  far 
apart,  or  as  though  the  latter  were  not  highly  offensive  to  us ; 
or  wdien  such  ceremonies  are  designed  for  the  purpose,  and 
therefore  are  required  and  received,  as  though  by  and  through 
them  two  contrary  religions  were  reconciled  and  became  one 
body;  or,  again,  when  an  advance  towards  the  Papacy  and  a 
departure  from  the  pure  doctrine  of  the  Gospel  and  true  re- 
ligion should  occur  or  gradually  follow  therefrom  [when  there 
is  danger  lest  we  seem  to  have  advanced  towards  the  Papacy, 
and  to  have  departed,  or  to  be  on  the  point  of  departing  grad- 
ually, from  the  pure  doctrine  of  the  Gospel]. 

For  in  this  case  what  Paul  writes  (2  Cor.  6  :  14,  17)  must  t 
have  weight :  "  Be  ye  not  unequally  yoked  together  with  unbe- 
lievers; what  communion  hath  light  with  darkness?     Where- 
fore, Come  out  from  among  them,  and  be  ye  separate,  saith  the 
Lord." 

Likewise,  when  there  are  useless,  foolish  spectacles,  that  are  7 
profitable  neither  for  good  order,  nor  Christian  discipline,  nor 


PartII.   ecclesiastical  ceremonies.  645 

evangelical  propriety  in  the  Church,  these  also  are  not  gen  nine 
adiaphora,  or  matters  of  indifference. 

But  concerning  those  things  which  are  genuine  adiaphora,  or  2 
matters  of  indifference  (as  before  explained),  we  believe,  teach 
and  confess  that  such  ceremonies,  in  and  of  themselves,  are  no 
worship  of  God,  also  no  part  of  the  worship  of  God,  but 
should  be  properly  distinguished  from  this,  as  it  stands  written  : 
"  In  vain  they  do  worship  me,  teaching  for  doctrines  the  com- 
mandments of  men"  (Matt.  15  :  9). 

Therefore  we  believe,  teach  and  confess  that  the  Church  of  9 
fioq  God  of  every  place  and  every  time  has,  according  to  its 
circumstances,  the  authority,  power  and  right  [in  matters 
truly  adiaphora]  to  change,  to  diminish  and  to  increase  them, 
without  thoughtlessness  and  offence,  in  an  orderly  and  becom- 
ing way,  as  at  any  time  it  may  be  regarded  most  profitable, 
most  beneficial  and  the  best  for  [preserving]  good  order  [main- 
taining], Christian  discipline  [and  for  iurazia  worthy  of  the 
profession  of  the  Gospel],  and  the  edification  of  the  Church. 
How  even  to  the  weak  in  faith  we  can  yield  and  give  way 
with  a  good  conscience  in  such  external  adiaphora  Paul  teaches 
(Rom.  14),  and  proves  it  by  his  example  (Acts  16:3;  21  :  2o ; 
1  Cor.  9:19). 

We  believe,  teach  and  confess  also  that  at  the  time  [in  which  ic 
a  confession  of  the  heavenly  truth  is  required]  of  confession, 
when  the  enemies  of  God's  Word  desire  to  suppress  the  pure 
doctrine  of  the  holy  Gospel,  the  entire  Church  of  God,  yea, 
every  Christian,  but  especially  the  ministers  of  the  Word,  as 
the  presidents  of  the  congregation  of  God  [as  those  whom  God 
has  appointed  to  rule  his  Church],  are  bound,  according  to 
God's  Word,  to  confess  the  [godly]  doctrine,  and  what  belongs 
to  the  whole  of  [pure]  religion,  freely  and  openly,  not  only  in 
words,  but  also  in  works  and  with  deeds ;  and  that  then,  in  this 
case,  even  in  such  [things  truly  and  of  themselves]  adiaphora, 
they  must  not  yield  to  the  adversaries,  or  permit  these  adia- 
phora to  be  forced  upon  them  by  their  enemies,  whether  by 
violence  or  cunning,  to  the  detriment  of  the  true  worship  of 
God  and  the  introduction  and  sanction  of  idolatry.  For  it  is  11 
written  (Gal.  5:1):  "  Stand  fast,  therefore,  in  the  liberty 
wherewith  Christ  has  made  us  free,  and  be  not  again  entangled 
in  the  yoke  of  bondage."  Also  (Gal.  2:  4  sq.):  "And  that 
because  of  false  brethren  unawares  brought  in,  who  came  in 
privily  to  spy  out  our  liberty  which  we  have  in  Christ  Jesus, 
that  they  might  bring  us  into  bondage ;  to  whom  we  gave 
place  by  subjection,  no,  not  for  an  hour ;  that  the  truth  of  the 
Gospel  might  continue  with  you." 

And  [it  is  manifest  that]  Paul  speaks  in  the  same  place  con- 12 
zeroing  circumcision,  which  at  the  time  was  an  adiaphoron  (I 


646  THE  FORMULA   OF  CONCORD. 

Cor.  7  :  18  sq.),  and  was  used  by  Paul  at  other  places  [never- 
theless] with  [Christian  and]  spiritual  freedom  (Acts  16  :  3). 
But  when  the  false  apostles  demanded  and  abused  circumcision 
for  confirming  their  false  doctrine,  as  though  the  works  of  the 
Law  were  needful  for  righteousness  and  salvation,  Paul  says 
that  he  would  yield  not  for  an  hour,  in  order  that  the  trutli  of 
the  Gospel  might  continue  [unimpaired]. 
-™        Thus  Paul  }rields  and  gives  way  to  the  weak  in  [the  13 

observance  of]  food  and  times  or  days  (Rom.  14  :  6).  But 
to  the  false  apostles  who  wished  to  impose  these  upon  the  con- 
science as  necessary  things  he  will  yield  not  even  in  those 
things  which  in  themselves  are  adiaphora  (Col.  2:  16):  "  Let 
no  man  therefore  judge  you  in  meat,  or  in  drink,  or  in  respect 
of  an  holy  day."  And  when  Peter  and  Barnabas  yielded  to  a 
certain  extent  [more  than  they  ought],  Paul  openly  reproves 
them  as  those  who  have  not  walked  aright,  according  to  the 
truth  of  the  Gospel  (Gal.  2:11  sqq.) 

For  here  it  is  no  longer  a  question  concerning  adiaphora,  14 
which,  in  their  nature  and  essence  are  and  remain  of  them- 
selves free,  and  accordingly  can  admit  of  no  command  or  pro- 
hibition that  they  be  employed  or  be  intermitted ;  but  it  is  a 
question,  in  the  first  place,  concerning  the  sacred  article  of  our 
Christian  faith,  as  the  apostle  testifies,  "in  order  that  the  truth 
of  the  Gospel  might  continue/'  which  is  obscured  and  per- 
verted by  such  compulsion  and  command,  because  such  adia- 
phora are  either  publicly  required  for  the  sanction  of  false 
doctrine,  superstition  and  idolatry,  and  for  the  suppression  of 
pure  doctrine  and  Christian  liberty,  or  at  least  are  abused  for 
this  purpose  by  the  adversaries,  and  are  thus  received  [or  cer- 
tainly are  thus  received  by  them,  and  are  believed  to  be  r<^ 
stored  for  this  abuse  and  wicked  end]. 

Likewise,  the  article  concerning  Christian  liberty  is  also  here  15 
at  stake,  to  preserve  which  the  Holy  Ghost  so  earnestly  charged 
his  Church  through  the  mouth  of  the  holy  apostle,  as  heard 
above.  For  as  soon  as  this  is  weakened  and  the  ordinances  of 
men  [human  traditions]  arf.  urged  with  compulsion  upon  the 
Church,  as  though  they  were  necessary  and  their  omission  were 
wrong  and  sinful,  the  way  is  already  prepared  for  idolatry, 
whereby  the  ordinances  of  men  [human  traditions]  are  gradu- 
ally multiplied  and  regarded  as  a  service  of  God,  not  only  equal 
to  the  ordinances  of  God,  but  are  even  placed  above  them. 

So  also  by  such  [untimely]  yielding  and  conformity  in  16 
external  things,  where  there  has  not  been  previously  Christian 
union  in  doctrine,  idolaters  are  confirmed  in  their  idolatry ;  on 
the  other  hand,  the  truly  believing  are  distressed,  offended  and 
weakened  in  their  faith  [their  faith  is  grievously  shaken,  and 
made  to  totter  as  though  by  a  battering-ram] ;  both  of  which 


Part  II.    ECCLESIASTICAL  CEREMONIES.  647 

every  Christian  for  the  sake  of  his  soul's  welfare  and  salvation 
is  bound  to  avoid,  as  it  is  written  :  "  Woe  unto  the  world  be- 
cause of  offences  !"  Also  :  "  Whoso  shall  offend  one  of  these 
little  ones  which  believe  in  me,  it  were  better  for  him  that  a 
~/y.  millstone  were  hanged  about  his  neck  and  that  he  were 
drowned  in  the  depth  of  the  sea"  (Matt.  18 :  6,  7.) 

But  especially  is  that  to  be  remembered  which  Christ  says :  17 
"  Whosoever  therefore  shall  confess  me  before  men,  him  will  I 
confess  also  before  my  Father  which  is  in  heaven." 

Moreover,  that  this  has  been  always  and  everywhere  the  faith  18 
and  confession  concerning  such  adiaphora,  of  the  chief  teachers 
of  the  Augsburg  Confession,  into  whose  footsteps  we  have  en- 
tered, and  intend  by  God's  grace  to  persevere,  in  this  their  Con- 
fession, the  following  testimonies  drawn  from  the  Smalcald 
Articles,  which  was  composed  and  subscribed  in  the  year  1537 
[most  clearly],  show  : 

Testimonies  derived  from  the  Smalcald  Articles,1  written  in  the 

year  1537. 

The  Smalcald  Articles  say  concerning  this  as  follows :  "  We  1$ 
do  not  acknowledge  them  as  the  Church,  and  also  they  are  not; 
we  also  will  not  listen  to  those  things  which,  under  the  name 
of  Church,  they  either  enjoin  or  forbid.  For,  thank  God,  to- 
day a  child  seven  years  old  knows  what  the  Church  is,  name- 
ly, saints,  believers  and  lambs,  who  hear  the  voice  of  their 
Shepherd." 

And  shortly  before  :2  "  If  the  bishops  were  true  bishops,  and 
would  devote  themselves  to  the  Church  and  the  Gospel,  they 
might  be  allowed,  for  the  sake  of  love  and  unity,  and  not  from 
necessity,  to  ordain  and  confirm  us  and  our  preachers ;  never- 
theless, under  the  condition  that  all  masks  and  phantoms  of  an 
unchristian  nature  and  display  be  laid  aside.  Yet  because  they 
neither  are  nor  wish  to  be  true  bishops,  but  worldly  lords  and 
princes,  who  will  neither  preach,  nor  teach,  nor  baptize,  nor 
administer  the  Lord's  Supper,  nor  perform  any  work  or  office 
of  the  Church,  but  persecute  and  condemn  those  who,  being 
called,  discharge  their  duty ;  for  their  sake,  the  Church  ought 
not  to  remain  without  ministers." 
-Q2       And  in  the  article,  "  Of  the  Primacy  of  the  Pope,"  the  2c 

Smalcald  Articles  say:3  "  Wherefore,  just  as  we  cannot 
adore  the  devil  himself  as  Lord  and  God,  so  we  cannot  endure 
his  apostle,  the  Pope  or  Antichrist,  in  his  rule  as  head  or  lord. 
Foi  to  lie  and  to  kill  and  to  destroy  body  and  soul  eternally 
is  a  prerogative  of  the  Papal  government." 

And  in  the  treatise  "Concerning  the  Power  and  Primacy  of  21 

1  Part  III.,  Art.  xii.        * Part  III.,  Art.  x.         *  Part.  II.,  Art.  iv. ;  $  14. 


648  THE  FORMULA  OF  CONCORD. 

(lie  Pope,"  which  is  appended  to  the  Smalcald  Articles,  and  was 
also  subscribed  by  the  theologians  then  present  with  their  own 
bands,  stand  these  words  :*  "No  one  should  burden  the  Church 
with  his  own  traditions,  but  here  it  should  be  enjoined  that 
the  power  or  influence  of  no  one  should  avail  more  than  the 
Word  of  God." 

And  shortly  afterwards  :2  "  This  being  the  case,  all  Christians  2: 
ought  most  diligently  to  beware  of  becoming  partakers  of  the 
godless  doctrine,  blasphemies  and  unjust  cruelties  of  the  Pope; 
but  ought  to  desert  and  execrate  the  Pope  with  his  members 
as  the  kingdom  of  Antichrist,  just  as  Christ  has  commanded 
(Matt.  7:15):  'Beware  of  false  prophets.'  And  Paul  com- 
mands us  to  avoid  false  teachers  and  execrate  them  as  an  abom- 
ination. And  in  (2  Cor.  6:14),  he  says :  '  Be  ye  not  unequally 
yoked  together  with  unbelievers,  for  what  communion  hath 
light  with  darkness?' 

"  It  is  difficult  to  separate  one's  self  from  so  many  lands  and  21 
nations,  and  to  be  willing  to  maintain  this  doctrine  ;  but  here 
stands  God's  command,  that  every  one  should  beware  and   not 
agree  with  those  who  maintain  false  doctrine  or  who  think  of 
supporting  it  by  means  of  cruelty." 

So,  too,  Dr.  Luther  has  amply  instructed  the  Church  of  God  24 
in  an  especial  treatise  concerning  what  should   be   thought  of 
ceremonies  in  general,  and  especially  of  adiaphora,  vol.  iii.,  Jena 
ed.,  p.  523;  likewise  also  in  1530,  in  German,  vol.  v.,  Jena  ed. 
«^«        From  this  explanation  every  one  can  understand  what  25 

it  is  proper  for  every  Christian  congregation  and  every 
Christian  man,  especially  in  time  of  confession  [when  a  confes- 
sion of  faith  should  be  made],  and  most  of  all  preachers,  to  do 
or  to  leave  undone,  without  injury  to  conscience,  with  respect  to 
adiaphora,  in  order  that  God  may  not  be  incensed  [provoked 
to  just  indignation],  love  may  not  be  injured,  the  enemies  of 
God's  Word  be  not  strengthened,  and  the  weak  in  the  faith  be 
not  offended. 

1.  Therefore,3  we  reject  and  condemn   as  wrong  when   the  26 
ordinances  of  men   in  themselves  are  regarded  as  a  service  or 
part  of  the  service  of  God. 

2.  We  reject  and  condemn  also  as  wrong  when  these  ordi-  21 
nances  are  urged  by  force  upon   the  congregation  of  God  as 
necessary. 

3.  We  reject  and  condemn  also  as  wrong  the  opinion  of  2? 
those  who  hold  that  at  a  time  of  persecution   we  may  comply 
with  the  enemies  of  the  holy  Gospel  in  [restoring]  such  adia- 
phora, or  may  come  to  an  agreement  with  them,  which  causes 
injury  to  the  truth. 

1 1  11.  f  I  41.  •  For  1,  2,  3  and  5,  see  also  Epitome,  x. :  8  39. 


Part  II.    ETERNAL  PREDESTINATION   AND  ELECTION.     64S 

4.  We  likewise  regard  it  a  sin  worthy  of  punishment  when,  29 
in  the  time  of  persecution,  on  account  of  the  enemies  of  the 
Gospel,  anything  either  in  adiaphora  or  in  doctrine,  and  what 
otherwise  pertains  to  religion,  is  done  in  word  and  act  contrary 
and  opposed  to  the  Christian  confession. 

5.  We  reject  and  condemn  also  when  these  adiaphora  are  ab- 3c 
rogated  [the  madness  of  those  who  abrogate]  in  such  a  manner 
as  though  it  were  not  free  to  the  Church  of  God   at  any  time 
and  place  to  employ  one  or  more  in  Christian  liberty,  accord- 
ing to  its  circumstances,  as  may  be  most  useful  to  the  Church. 

According  to  this  doctrine  the  churches  will  not  condemn  31 
one  another  because  of  dissimilarity  of  ceremonies  when,  in 
Christian  liberty,  one  has  less  or  more  of  them,  provided  they 
otherwise  are  in  unity  with  one  another  in  doctrine  and  all  its 
articles,  and  also  in  the  right  use  of  the  holy  sacraments,  ac- 
cording to  the  well-known  saying ;  "  Disagreement  in  fasting 
does  not  destroy  agreement  in  the  faith."1 

704  CHAPTER  XL 

Of  God's  Eternal  Foreknowledge  [Predestination]  and 

Election. 

Although  among  the  theologians  of  the  Augsburg  Confes-  1 
sion  no  public  dissension  whatever,  causing  offence,  and  that  is 
widespread,  has  as  yet  occurred  concerning  the  eternal  election 
of  the  children  of  God ;  yet  since  in  other  places  this  article 
has  been  brought  into  very  painful  controversy,2  and  even 
among  our  theologians  there  was  some  agitation  concerning  it, 
and  similar  expressions  were  not  always  employed  concerning 
it  by  the  theologians ;  in  order  by  the  aid  of  divine  grace  to 
prevent  disagreement  and  separation  in  the  future  among  our 
successors,  as  well  as  among  us,  we  have  desired  here  also  to  pre- 
sent an  explanation  of  the  same,  so  that  every  one  may  know 
what  is  our  unanimous  doctrine,  faith  and  confession  concern- 
ing this  article  also.  For  the  doctrine  concerning  this  article,  2 
if  presented  from  and  according  to  the  pattern  of  the  divine 
Word  [and  analogy  of  God's  Word  and  of  faith],  neither  can 
nor  should  be  regarded  as  useless  or  unnecessary,  much  less  as 
causing  offence  or  injury,  because  the  Holy  Scriptures  not  only 
in  but  one  place  and  incidentally,  but  in  many  places,  thoroughly 
discuss  and  urge  [explain]  the  same.  Therefore,  on  account  of 
abuse  or  misunderstanding  we  should  not  neglect  or  reject  the 
doctrine  of  the  divine  Word,  but  precisely  on  that  account,  in 

Paballel  Passages. — Epitome,  xi.    Cf.  Augsburg  Confession. 

1  Epitome,  x. :  7.  *  Cf.  Epitome,  xi. :  1,  note. 

«2 


650  THE  FORMULA  OF  CONCORD. 

order  to  avert  all  abuse  and  misunderstanding,  the  true  meaning 
should  and  must  be  explained  from  the  foundation  of  the  Scrip- 
tures. According  to  this  the  plain  sum  and  substance  [of  the 
heavenly  doctrine]  concerning  this  article  consists  in  the  fol- 
lowing points  : 

First,  the  distinction  between  the  eternal  foreknowledge  of  3 
God,  and  the  eternal  election  of  his  children  to  eternal  salvation, 
is  to  be  accurately  observed.  For  foreknowledge  or  prevision, 
i.  e.  that  God  sees  and  knows  everything  before  it  happens, 
which  is  called  God's  foreknowledge  [prescience~\y  extends  to  all 
creatures,  good  and  bad ;  namely,  that  he  foresees  and  fore- 
knows everything  that  is  or  will  be,  that  is  occurring  or  will 
occur,  whether  it  be  good  or  bad,  since  before  God  all  things, 
whether  they  be  past  or  future,  are  manifest  and  present.  Thus  4 
-Qr  it  is  written  (Matt.  10  :  29) :  "  Are  not  two  sparrows  sold 
for  a  farthing,  and  one  of  them  shall  not  fall  on  the  ground 
without  your  Father."  And  (Ps.  139  :  16) :  "Thine  eyes  did 
see  my  substance,  yet  being  imperfect ;  and  in  thy  book  all  my 
members  were  written,  which  in  continuance  were  fashioned, 
when  as  yet  there  were  none  of  them."  Also  (Isa.  37  :  28) : 
"  I  know  thy  abode,  and  thy  going  out,  and  thy  coming  in,  and 
thy  rage  against  me." 

But  the  eternal  election  of  God,  or  predestination,  i.  e.  God's  5 
appointment  to  salvation,  pertains  not  at  the  same  time  to  the 
godly  and  the  wicked,  but  only  to  the  children  of  God,  who 
were  elected  and  appointed  to  eternal  life  before  the  foundation 
of  the  world  was  laid,  as  Paul  says  (Eph.  1  :  4,  5) :  "  He  hath 
chosen  us  in  him,  having  predestinated  us  unto  the  adoption  of 
children  by  Jesus  Christ." 

The  foreknowledge  of  God  (prescience)  foresees  and  fore-*, 
knows  also  that  which  is  evil,  but  not  in  such  a  manner  as 
though  it  were  God's  gracious  will  that  evil  should  happen. 
But  all  that  the  perverse,  wicked  will  of  the  devil  and  of  men 
purposes  and  desires  to  do,  and  will  do,  God  sees  and  knows 
before ;  and  his  prescience,  i.  e.  foreknowledge,  so  observes  its 
order  also,  even  in  wicked  acts  or  works,  that  to  the  evil  which 
God  does  not  will  its  limit  and  measure  are  fixed  by  God,  how 
far  it  should  go  and  how  long  it  should  last,  when  and  how  he 
would  hinder  and  punish  it;  yet  all  this  God  the  Lord  so  rules 
that  it  must  redound  to  the  glory  of  the  divine  name  and  to 
the  salvation  of  his  elect;  and  the  godless,  on  that  account, 
must  be  put  to  confusion. 

Moreover,  the  beginning  and  cause  of  the  evil  is  not  God's ; 
foreknowledge  (for  God  does  not  procure  and  effect  or  work 
that  which  is  evil,  neither  does  he  help  or  promote  it) ;  but 
the  wicked,   perverse  will   of   the  devil  and   of  men   [is  the 
cause  of  the  evil],  as  it  is  written  (Hos.   13:9):  "O  Israel, 


Fart  II.    ETERNAL  PREDESTINATION  AND  ELECTION.      65i 

thou  hast . destroyed  thyself;  but  in  me  is  thy  help."  Also 
(Ps.  5:4):  "  Thou  art  not  a  God  that  hath  pleasure  in  wicked- 
ness." 

But  the  eternal  election  of  God  not  only  foresees  and  fore-g 
knows  the  salvation  of  the  elect,  but  is  also,  from  the  gracious 
will  and  pleasure  of  God  in  Christ  Jesus,  a  cause  which  pro- 
cures, works,  helps  and  promotes  what  pertains  thereto ;  upon 
this  [divine  predestination]  also  our  salvation  is  so  founded 
that  "  the  gates  of  hell  cannot  prevail  against  it"  (Matt.  16: 
18).  For  it  is  written  (John  10  :  28) :  "  Neither  shall  any  man 
70fi  pluck  m}T  sheep  out  of  my  hand."  And  again  (Acts  13  : 
48) :  "  And  as  many  as  were  ordained  to  eternal  life, 
believed." 

This  eternal  election  or  appointment  of  God  to  eternal  life  9 
is  also  not  to  be  considered  merely  in  God's  secret,  inscrutable 
counsel  in  such  a  manner  as  though  it  comprised  in  itself 
nothing  further,  or  nothing  more  belonged  thereto,  and  nothing 
more  were  to  be  considered  therein,  than  that  God  foresaw  who 
and  how  many  would  be  saved,  and  who  and  how  many  would 
be  damned,  or  that  he  only  held  a  review,  and  would  say  thus : 
"  This  one  shall  be  saved,  that  one  shall  be  damned  ;  this  one 
shall  remain  steadfast  [in  faith  to  the  end],  that  one  shall  not 
remain  steadfast." 

For  from  this  many  derive  and  adopt  strange,  dangerous  ie 
and  pernicious  thoughts,  which  occasion  and  strengthen  either 
security  and  impenitence  or  despondency  and  despair,  so  that 
they  fall  into  troublesome  thoughts  and  [for  thus  some  think, 
with  peril  to  themselves,  nay,  even  sometimes]  speak  thus : 
Since  "  before  the  foundation  of  the  world  was  laid  "  (Eph.  1  : 
4)  "  God  has  foreknown  [predestinated]  his  elect  for  salva- 
tion, and  God's  foreknowledge  cannot  err  or  be  injured  or 
changed  by  any  one"  (Isa.  14  :  27 ;  Rom.  9  :  19),  "if  I,  then, 
am  foreknown  [elected]  for  salvation,  nothing  can  injure  me 
with  respect  to  it,  even  though,  without  repentance,  I  practise 
all  sorts  of  sin  and  shame,  do  not  regard  the  Word  and  sacra- 
ments, concern  myself  neither  with  repentance,  faith,  prayer 
nor  godliness.  But  I  nevertheless  will  and  must  be  saved ;  be- 
cause God's  foreknowledge  [election]  must  come  to  pass.  If, 
however,  I  am  not  foreknown  [predestinated],  it  nevertheless 
helps  me  nothing,  even  though  I  would  observe  the  Word,  re- 
pent, believe,  etc. ;  for  I  cannot  hinder  or  change  God's  fore- 
knowledge [predestination]." 

And  such  thoughts  occur  indeed  even  to  godly  hearts,  al-  1 
though,  by  God's  grace,  they  have  repentance,  faith  and  a  good 
purpose  [of  living  in  a  godly  manner],  so  that  they  think  :  "  If 
you  are  not  foreknown  [predestinated  or  elected]  from  eternity 
for  salvation,  everything  [your  every  effort  and  entire  labor]  is 


652  THE   FORMULA  OF  CONCORD. 

of  no  avail."     This  especially  occurs  when  they  regard   their 
weakness  and  the  examples  of  those  who  have  not  persevered 
[in  faith   to  the  end],  but  have  fallen  away  again  [from  true 
godliness  to  ungodliness,  and  have  become  apostates], 
-fl-        Against  this  false  delusion  and  such  dangerous  thoughts  is 

we  should  establish  the  following  firm  foundation,  which 
»J3  sure  and  cannot  fail,  namely :  Since  all  Scripture  has  been 
given  by  God,  not  for  [cherishing]  security  and  impenitence, 
but  should  serve  "  for  reproof,  for  correction,  for  instruction  in 
righteousness"  (2  Tim.  3  :  16);  also,  since  everything  in  God's 
Word  has  been  prescribed  to  us,  not  that,  we  should  thereby  be 
driven  to  despair,  but  "that  we,  through  patience  and  comfort 
of  the  Scriptures,  might  have  hope"  (Rom.  15  :  4);  it  is  with- 
out doubt  in  no  way  the  sound  sense  or  right  use  of  the  doc- 
trine concerning  the  eternal  foreknowledge  of  God  that  there- 
by either  impenitence  or  despair  should  be  occasioned  or 
strengthened.  Therefore  the  Scriptures  present  to  us  this 
doctrine  in  no  other  way  than  to  direct  us  thereby  to  the  [re- 
vealed] Word  (Eph.  1  :  13;  1  Cor.  1  :  7),  exhort  to  repentance 
(2  Tim.  3  :  16),  urge  to  godliness  (Eph.  1  :  14 ;  John  15  :  3), 
strengthen  faith  and  assure  us  of  our  salvation  (Eph.  1:13; 
John  10  :  27  sq. ;  2  Thess.  2  :  13  sq.). 

Therefore,  if  we  wish  to  think  or  speak  correctly  and  profit-  m 
ably  concerning  eternal  election,  or  the  predestination  and  fore- 
ordination  of  the  children  of  God  to  eternal  life,  we  should 
accustom  ourselves  not  to  speculate  concerning  the  mere,  secret, 
concealed,  inscrutable  foreknowledge  of  God,  but  how  the 
counsel,  purpose  and  ordination  of  God  in  Christ  Jesus,  who 
is  the  true  book  of  life,  has  been  revealed  to  us  through  the 
Word,  viz.  that  the  entire  doctrine  concerning  the  purpose,  14 
counsel,  will  and  ordination  of  God  pertaining  to  our  redemp- 
tion, call,  righteousness  and  salvation  should  be  taken  together; 
as  Paul  has  treated  and  explained  this  article  (Rom.  8  :  29  sq. ; 
Eph.  1  :  4  sq.),  as  also  Christ  in  the  parable  (Matt.  22  :  1  sqq.), 
namely,  that  God  in  his  purpose  and  counsel  decreed  : 

1.  That   the  human    race   should    be   truly   redeemed   and  15 
reconciled  with  God  through  Christ,  who,  by  his  faultless  [in- 
nocency]  obedience,  suffering  and  death,   has   merited    for  us 
righteousness  which  avails  before  God,  and  eternal  life. 
«fl8        2.  That   such    merit  and  benefits  of  Christ  should  be  16 

offered,  presented  and  distributed  to  us  through  his  Word 
and  sacraments. 

3.  That  he  would  be  efficacious  and  active  in   us   by  his  17 
Holy  Ghost,  through  the  Word,  when  it  is  preached,  heard  and 
pondered,  to  convert  hearts  to  true  repentance  and  preserve 
them  in  the  true  faith. 

4.  That  all  those  who,  in  true  repentance,  receive  Christ  by  if 


Part  II.    ETERNAL   PREDESTINATION   AND   ELECTION.      653 

a  true  faith  he  would  justify  and  receive  into  grace,  ado}  tion 
and  inheritance  of  eternal  life. 

5.  That  those  also  who  are  thus  justified  he  would  sanctify  in  19 
love,  as  St.  Paul  (Eph.  1  : 4)   says. 

6.  That,  in  their  great  weakness,  he  also  would  defend  them  2a 
against  the  devil,  the  world,  and  the  flesh,  and  would  rule  and 
lead  them  in  his  ways,  and  when  they  stumble  would  raise 
them  again  [place  his  hand  beneath  them],  and  under  the  cross 
and  in  temptation  would  comfort  and  preserve  them  [for  life]. 

7.  That  the  good  work  which  he   has  begun  in  them  he  21 
would  strengthen,  increase  and  support  to  the  end,  if  they  ob- 
serve  God's  Word,  pray  diligently,  abide   in  God's   goodness 
[grace]  and  faithfully  use  the  gifts  received. 

8.  That  those  whom  he  has  elected,  called  and  justified,  he  22 
would  eternally  save  and  glorify  in  life  eternal. 

And  that  in  his  counsel,  purpose  and  ordination  he  pre- 23 
pared  salvation  not  only  in  general,  but  in  grace  considered 
and  chose  to  salvation  each  and  every  person  of  the  elect,  who 
shall  be  saved  through  Christ,  and  ordained  that  in  the  way 
just  mentioned  he  would  by  his  grace,  gifts  and  efficacy  bring 
them  thereto  [make  them  participants  of  eternal  salvation], 
and  aid,  promote,  strengthen  and  preserve  them. 
~«q        All  this,  according  to  the  Scriptures,  is  comprised  in  the  24 

doctrine  concerning  the  eternal  election  of  God  to  adop- 
tion and  eternal  salvation,  and  should  be  comprised  with  it, 
and  not  omitted,  when  we  speak  of  God's  purpose,  predestina- 
tion, election  and  ordination  to  salvation.  And  when,  accord- 
ing to  the  Scriptures,  thoughts  concerning  this  article  are  thus 
formed,  we  can,  by  God's  grace,  simply  [and  correctly]  adapt 
ourselves  to  it  [and  advantageously  treat  of  it]. 

This  also  belongs  to  the  further  explanation  and  salutary  use  25 
of  the  doctrine  concerning  God's  predestination  to  salvation, 
viz. :  Since  only  the  elect,  whose  names  are  written  in  the  book 
of  life,  are  saved,  how  can  we  know  whence,  and  whereby  can 
we  decide,  who  are  the  elect  and  those  by  whom  this  doctrine 
can  and  should  be  received  for  comfort? 

And  of  this  we  should  not  judge  according  to  our  reason,  2.6 
also  not  according  to  the  Law  or  from  any  external  appear- 
ance. Neither  should  we  attempt  to  investigate  the  secret, 
concealed  abyss  of  divine  predestination,  but  should  give  heed 
to  the  revealed  will  of  God.  For  he  has  "  made  known  unto 
us  the  mystery  of  his  will,"  and  made  it  manifest  through 
Christ  that  it  might  be  preached  (Eph.  1  :  9  sqq;  2  Tim. 
1  :  9  sq.). 

But  this  is  revealed  to  us  thus,  as  St.  Paul  says  (Rom.  8  : 2; 
29  sq.) :  "  Whom  God  predestinated,  elected  and  foreordained, 
he  also  called."    Now,  God  calls  not  without  means,  but  through 


654  THE  FORMULA  OF  COS  CORD. 

the  Word,  as  he  has  commanded  "  repentance  and  remission  of 
sins  to  be  preached  in  his  name  "  (Luke  24:47).  St.  Paul 
also  testifies  to  like  effect  when  he  writes  (2  Cor.  5  :  20):  "We 
are  ambassadors  for  Christ,  as  though  God  did  beseech  you  by 
us;  we  pray  you  in  Christ's  stead,  Be  ye  reconciled  to  God." 
And  the  guests  whom  the  King  wrill  have  at  the  wedding  of 
his  Son  he  calls  through  his  ministers  sent  forth  (Matt.  22  : 
2  sqq.) — some  at  the  first  and  some  at  the  second,  third,  sixth, 
ninth,  and  even  at  the  eleventh  hour  (Matt.  20  :  3  sqq.). 

Therefore,  if  we  wish  with  profit  to  consider  our  eternal  28 
election  to  salvation,  wTe  must  in  every  way  hold  rigidly  and 
firmly  to  this,  viz.  that  as  the  preaching  of  repentance  so  also 
71q  the  promise  of  the  Gospel  is  universal,  i,  e.  it  pertains  to 
all  men  (Luke  24).  Therefore  Christ  has  commanded 
"  that  repentance  and  remission  of  sins  should  be  preached  in 
his  name  among  all  nations."  For  God  loved  the  world  and 
gave  his  Son  (John  3  :  16).  Christ  bore  the  sins  of  the  world 
(John  1  :  29),  gave  his  flesh  for  the  life  of  the  world  (John 
6  :  51) ;  his  blood  is  the  propitiation  for  the  sins  of  the  whole 
world  (1  John  1:7;  2:2).  Christ  says :  "  Come  unto  me,  all 
ye  that  labor  and  are  heavy  laden,  and  I  will  you  rest"  (Matt. 
11  :  28).  "God  hath  concluded  them  all  in  unbelief,  that  he 
might  have  mercy  upon  all"  (Rom.  11  :  32).  "The  Lord  is 
not  willing  that  any  should  perish,  but  that  all  should  come  to 
repentance  "  (2  Pet.  3  :  9).  "  The  same  Lord  over  all  is  rich 
unto  all  that  call  upon  him  "  (Pom.  10  :  12).  "The  righteous- 
ness of  God,  which  is  by  faith  of  Jesus  Christ,  unto  all  and 
upon  all  them  that  believe  "  (Rom.  3  :  22).  "  This  is  the  will 
of  Him  that  sent  me,  that  every  one  that  seeth  the  Son  and  be- 
lieveth  on  him  may  have  everlasting  life."  Therefore  it  is 
Christ's  command  that  to  all  in  common  to  whom  repentance  is 
preached  this  promise  of  the  Gospel  also  should  be  offered 
(Luke  24:  47;  Mark  16:15). 

And  this  call  of  God,  which  is  made  through  the  preaching  29 
of  the  Word,  we  should  regard  as  no  delusion,  but  know  that 
thereby  God  reveals  his  will,  viz.  that  in  those  whom  he  thus 
calls  he  will  work  through  the  Word,  that  they  may  be  en- 
lightened, converted  and  saved.  For  the  Word,  whereby  we 
are  called,  is  "  a  ministration  of  the  Spirit,"  that  gives  the  Spirit, 
or  whereby  the  Spirit  is  given  (2  Cor.  3  8),  and  "  a  power  of 
God  unto  salvation  "  (Rom.  1:16).  And  since  the  Holy  Ghost 
wishes  to  be  efficacious  through  the  Word,  and  to  strengthen 
and  give  power  and  ability,  it  is  God's  will  that  we  should  re- 
ceive the  Word,  believe  and  obey  it. 

For  this  reason   the  elect  are  described   thus :   "  My  sheep  3c 
hear  mv  voice,  and  I  know  them,  and  they  follow  me,  and  I 
give  unto  them  eternal  life"  (John  10  :  27  sq.)    And  (Eph.  1. : 


Part  II.     ETEKNAL   PREDESTINATION   AND   ELECTION.     65c 

11,  13):  Who  according  to  the  purpose  are  predestinated  to  an 
inheritance,  who  hear  the  Gospel,  believe  in  Christ,  pray  and 
give  thanks,  are  sanctified  in  love,  have  hope,  patience  and  com- 
fort under  the  cross  (Rom.  8  :  25) ;  and  although  in  them  all 
thi?  is  very  weak,  yet  they  hunger  and  thirst  for  righteousness 
(Matt.  5 :  6). 
-J!        Thus  the  Spirit  of  God  gives  to  the  elect  the  testimony  31 

that  they  are  children  of  God,  and  when  they  do  not 
know  for  what  they  should  pray  as  they  ought,  he  intercedes 
with  groanings  that  cannot  be  uttered  (Rom.  8  :  16,  26). 

Thus,  also.  Holy  Scripture  shows  that  God,  who  has  called  32 
us,  is  so  faithful  when  he  has  begun  a  good  work  in  us  that  he 
also  will  preserve  and  continue  it  to  the  end,  if  we  do  not  turn 
ourselves  from  him,  but  retain  firmly  to  the  end  the  work  be- 
gun, for  retaining  which  he  has  promised  his  grace  (1  Cor.  1  : 
9 ;  Phil.  1:6;  [1  Pet.  5:10];  2  Pet.  3:9;  Heb.  3  :  2). 

With  this  revealed  will  of  God  we  should  concern  our- 33 
selves,  and  should  follow  and  study  it,  because  the  Holy  Ghost, 
through  the  Word  whereby  he  calls  us,  bestows,  to  this  end, 
grace,  power  and  ability,  and  we  should  not  attempt  to  scru- 
tinize the  abyss  of  God's  hidden  predestination,  as  it  is  written 
in  Luke  13  :  24,  where  to  one  who  asks :  "  Lord,  are  there  few 
that  be  saved  ?"  Christ  answers :  "  Strive  to  enter  in  at  the 
strait  gate."  Accordingly,  Luther  says  [in  the  Preface  to  the 
Epistle  to  the  Romans] :  "  Follow  the  Epistle  to  the  Romans 
in  its  order,  concern  yourself  first  with  Christ  and  his  Gospel, 
that  you  may  recognize  your  sins  and  his  grace.  Afterwards 
contend  with  sin,  as  Paul  teaches  from  the  first  to  the  eighth 
chapter.  Then  when  in  the  eighth  chapter  you  will  come  into 
temptation  under  the  cross  and  afflictions,  the  ninth,  tenth  and 
eleventh  chapters  will  teach  you  how  consolatory  is  predestina- 
tion." 

But  that  many  are  called  and  few  are  chosen  is  not  owing  34 
to  the  fact  that  the  meaning  of  the  call  of  God,  made  through 
the  Word,  is  as  though  God  were  to  say  :  "  Outwardly,  through 
the  Word,  I  indeed  call  to  my  kingdom  all  of  you  to  whom  I 
give  my  Word,  yet  in  my  heart  I  intend  it  not  for  all,  but  only 
for  a  few ;  for  it  is  my  will  that  the  greatest  part  of  those 
whom  I  call  through  the  Word  should  not  be  enlightened  or 
converted,  but  be  and  remain  lost,  although,  through  the  Word 
in  the  call,  I  declare  myself  to  them  otherwise."  For  this  would 
be  to  assign  to  God  contradictory  wills.  That  is,  in  such  a  35 
manner  it  would  be  taught  that  God,  who  is,  however,  eternal 
truth,  would  be  contrary  to  himself;  and  yet  God  also  punishes 
«12  the  fault  when  one  thing  is  declared,  and  another  is 
thought  and  meant  in  the  heart  (Ps.  5  :  9  and  12 :  2  sq.). 
Thereby,  also,  the  necessary  consolatory  foundation  is  rendered  36 


656  THE  FORMULA  OF  CONCORD. 

altogether  uncertain  and  of  no  value,  as  we  are  daily  reminded 
and  admonished,  that  only  from  God's  Word,  whereby  he  treats 
with  us  and  calls  us,  should  we  learn  and  conclude  what  his 
will  to  us  is,  and  that  that,  to  which  he  gives  his  Word  and 
which  he  promises,  we  should  certainly  believe  and  not  doubt. 

Therefore  Christ  causes  the  promise  of  the  Gospel   to  be  37 
offered  not  only  in  general,  but  through  the  sacraments,  which 
he  attaches  as  seals  of  the  promise,  he  seals  and  thereby  espe- 
cially confirms  it  [the  certainty  of  the  promise  of  the  Gospel] 
to  every  believer. 

For  that  reason  we  also  retain,  as  the  Augsburg  Confession,  38 
Art.  xi.1  says,  Private  Absolution,  and  teach  that  it  is  God's 
command  that  we  believe  such  absolution,  and  regard  it  as  sure, 
when  we  believe  the  word  of  absolution,  that  we  are  as  truly 
reconciled  to  God  as  though  we  had  heard  a  voice  from  heaven ; 
as  the  Apology2  explains  this  article.  This  consolation  would 
be  entirely  taken  from  us  if  we  were  not  to  infer  the  will  of 
God  towards  us  from  the  call  which  is  made  through  the  Word 
and  through  the  sacraments. 

There  would  also  be  overthrown  and  taken  from  us  the  35 
foundation  that  the  Holy  Ghost  wills  to  be  certainly  present 
with  the  Word  preached,  heard,  considered,  and  thereby  to  be 
efficacious  and  to  work.  Therefore  the  opinion  should  in  no 
way  be  entertained  of  which  mention  has  heretofore  been  made, 
that  these  would  be  the  elect,  even  though  they  despise  the 
Word  of  God,  reject,  calumniate  and  persecute  it  (Matt.  22  :  6 ; 
Acts  13  :  46),  or,  when  they  hear  it,  harden  their  hearts  (Heb. 
4  :  2,  7),  resist  the  Holy  Ghost  (Acts  7  :  51),  without  repentance 
persevere  in  sins  (Luke  14  :  18),  do  not  truly  believe  in  Christ 
(Mark  16:16),  only  present  [godliness  in]  an  outward  appear- 
ance (Matt.  7  :  22 ;  22  :  12),  or  seek  other  ways  for  righteousness 
and  holiness  apart  from  Christ  (Rom.  9  :  31).  But  as  God  has  4c 
-jo  ordained  in  his  [eternal]  counsel  that  the  Holy  Ghost 
should  call,  enlighten  and  convert  the  elect  through  the 
Word,  and  that  all  those  who,  through  true  faith,  receive 
Christ  he  will  justify  and  save;  he  has  also  determined  in  his 
counsel  that  he  will  harden,  reprobate  and  condemn  those  who 
are  called  through  the  Word  if  they  reject  the  Word  and  resist 
the  Holy  Ghost,  who  wishes  to  be  efficacious  and  to  work  in 
them  through  the  Word.  And  for  this  reason  "  many  are  called, 
but  few  are  chosen." 

For  few  receive  the  Word  and  follow  it;  the  greatest  nuni-41 
ber  despise  the  Word,  and  will  not  come  to  the  wedding  (Matt. 
22  :  3  sqq).     The  cause  for  this  contempt  for  the  Word  is  not 
God's  knowledge  [or  predestination],  but  the  perverse  will  of 

1  Cf.  Aug.  Conf.,  xxv.  "  Art.  xi. :  59. 


PabtII.  eteenal  predestination  and  election.    657 

man,  who  rejects  or  perverts  the  means  and  instrument  of  the 
Holy  Ghost,  which  God  offers  him  through  the  call,  and  resists 
the  Holy  Ghost,  who  wishes  to  be  efficacious,  and  works  through 
the  Word,  as  Christ  says  (Matt.  23  :  37) :  "  How  often  would  I 
have  gathered  thee  together,  and  ye  would  not." 

Therefore  many  receive  the  Word  with  joy,  but  afterwards  43 
fall  away  again  (Luke  8:13).  But  the  cause  is  not  as  though 
God  were  unwilling  to  grant  grace  for  perseverance  to  those  in 
whom  he  has  begun  the  good  work,  for  this  is  contrary  to  St. 
Paul  (Phil.  1:6);  but  the  cause  is  that  they  wilfully  turn 
away  again  from  the  holy  commandment  [of  God],  grieve  and 
exasperate  the  Holy  Ghost,  implicate  themselves  again  in  the 
filth  of  the  world  and  garnish  again  the  habitation  of  the  heart 
for  the  devil ;  with  them  the  last  state  is  worse  than  the  first 
{2  Pet.  2  :  10,  20;  Eph.  4  :  30 ;  Heb.  10  :  26  ;  Luke  11  :  25). 

Thus  far  is  the  mystery  of  predestination  revealed  to  us  in  43 
God's  Word,  and  if  wre  abide  thereby  and  cleave  thereto,  it  is  a 
very  useful,  salutary,  consolatory  doctrine;  for  it  establishes 
very  effectually  the  article  that  we  are  justified  and  saved  with- 
out all  works  and  merits  of  ours,  purely  out  of  grace,  alone  for 
Christ's  sake.  For  before  the  ages  of  the  world,  before  we  44 
were  born,  yea,  before  the  foundation  of  the  world  was  laid, 
when  we  indeed  could  do  nothing  good,  we  were  according  to 
God's  purpose  chosen  out  of  grace  in  Christ  to  salvation  (Rom. 
9:11;  2  Tim.  1 :  9).  All  opinions  and  erroneous  doctrines  con- 
cerning the  powers  of  our  natural  will  are  thereby  overthrown, 
because  God  in  his  counsel,  before  the  ages  of  the  world,  de- 
m+M  cided  and  ordained  that  he  himself,  by  the  power  of  his 
Holy  Ghost,  would  produce  and  work  in  us,  through  the 
Word,  everything  that  pertains  to  our  conversion. 

Therefore  this  doctrine  affords  also  the  excellent,  glorious 4^ 
consolation  that  God  was  so  solicitous  concerning  the  conver- 
sion, righteousness  and  salvation  of  every  Christian,  and  so 
faithfully  provided  therefor,  that  before  the  foundation  of  the 
world  was  laid  he  deliberated  concerning  it,  and  in  his  [secret] 
purpose  ordained  how  he  would  bring  me  thereto  [call  and  lead 
me  to  salvation]  and  preserve  me  therein.  Also,  that  he  wished  46 
to  secure  my  salvation  so  well  and  certainly  that  since,  through 
the  weakness  and  wickedness  of  our  flesh,  it  could  easily  be 
lost  from  our  hands,  or  through  craft  and  might  of  the  devil 
and  the  world  be  torn  or  removed  therefrom,  in  his  eternal  pur- 
pose, which  cannot  fail  or  be  overthrown,  he  ordained  it,  and 
placed  it  for  preservation  in  the  almighty  hand  of  our  Saviour 
Jesus  Christ,  from  which  no  one  can  pluck  us  (John  10  :  28). 
Hence  Paul  also  says  (Rom.  8:28,39):  "Because  we  have 47 
been  called  according  to  the  purpose  of  God,  who  will  separate 
us  from  the  love  of  God  in  Christ?"    [Paul  builds  the  certainty 

83 


658  THE  FORMULA  OF  CONCORD 

of  our  blessedness  upon  the  foundation  of  the  divine  purpose, 
when,  from  our  being  called  according  to  the  purpose  of  God, 
he  infers  that  no  one  can  separate  us,  etc.] 

Under  the  cross  also  and  amid  temptations  this  doctiine  af- 4V 
fords  glorious  consolation,  namely,  that  God  in  his  counsel,  be- 
fore the  time  of  the  world,  determined  and  decreed  that  he 
would  assist  us  in  all  distresses  [anxieties  and  perplexities], 
grant  patience  [under  the  cross],  give  consolation,  excite  [noui- 
ish  and  encourage]  hope,  and  produce  such  a  result  as  would 
contribute  to  our  salvation.  Also,  as  Paul  in  a  very  consola-49 
tory  way  treats  this  (Rom.  8  :  28,  29,  35,  38,  39),  that  God  in 
his  purpose  has  ordained  before  the  time  of  the  world  by 
what  crosses  and  sufferings  he  will  conform  his  elect  to  the  im- 
age of  his  Son,  and  that  to  every  one  his  cross  should  and 
must  serve  for  the  best,  because  called  according  to  the  purpose, 
whence  Paul  concludes  that  it  is  certain  and  indubitable  that 
u  neither  tribulation  nor  distress,"  "  nor  death  nor  life,"  etc., 
"  shall  be  able  to  separate  us  from  the  love  of  God,  which  is  in 
Christ  Jesus  our  Lord." 
71p-        This  article  also  affords  a  glorious  testimony  that  these 

Church  of  God  will  abide  against  all  the  gates  of  hell, 
and  likewise  teaches  what  is  the  true  Church  of  God,  so  that 
we  may  not  be  offended  by  the  great  authority  [and  majestic 
appearance]  of  the  false  Church  (Rom.  9  :  24,  25). 

From  this  article  also .  powerful  admonitions  and  warnings  51 
are  derived,  as  (Luke  7  :  30) :  "  They  rejected  the  counsel  of 
God  against  themselves."  Luke  14:24:  "I  say  unto  you 
that  none  of  those  men  which  were  bidden  shall  taste  of  my 
supper."  Also  (Matt.  20:16):  "Many  be  called,  but  few- 
chosen ."  Also  (Luke  8  :  8,  18) :  "He  that  hath  ears  to  hear, 
let  him  hear,"  and  :  "  Take  heed  how  ye  hear."  Thus  the  doc- 
trine concerning  this  article  can  be  employed  with  profit  for 
consolation,  and  so  as  to  contribute  to  salvation  [and  can  be 
transferred  in  many  ways  to  our  use]. 

But  with  especial  care  the  distinction  must  be  observed  be-  55 
tween  that  which  is  expressly  revealed  concerning  this  in  God's 
Word  and  what  is  not  revealed.  For,  in  addition  to  that  hith- 
erto mentioned  which  has  been  revealed  in  Christ  concerning 
this,  God  has  still  kept  secret  and  concealed  much  concerning 
this  mystery,  and  reserved  it  alone  for  his  wisdom  and  knowledge. 
Concerning  this  we  should  not  investigate,  nor  indulge  our 
thoughts,  nor  reach  conclusions,  nor  inquire  curiously,  but 
should  adhere  [entirely]  to  the  revealed  Word  of  God.  This 
admonition  is  in  the  highest  degree  necessary. 

For  our  curiosity  has  always  much  more  pleasure  in  con-  53 
cerning  itself  therewith  [with  investigating  those  things  which 
ere  hidden  and  abstruse]  than  with  what  God  has  revealed  to 


^c 


PaiitII.   eternal  predestination  and  election.    Go 

us  concerning  this  in  his  Word,  since  we  cannot  harmonize 
them,  which  we  also  have  not  been  commanded  to  do  [since 
certain  things  occur  in  this  mystery  so  intricate  and  involved 
that  we  are  not  able  by  the  penetration  of  our  natural  ability  to 
harmonize  them,  but  this  has  not  been  demanded  of  us  by  God]. 

Thus  there  is  no  doubt  that  God  most  exactly  and  certainly  54 
saw  before  the  time  of  the  world,  and  still  knows,  who  of  those 
who  are  called  will  believe  or  will  not  believe ;  also  who  of 
the  converted  will  persevere  [in  faith]  and  who  will  not;  who 
after  a  fall  [into  grievous  sins]  will  return,  and  who  will  fall 
into  obduracy  [will  perish  in  their  sins].  So,  too,  the  number, 
how  many  there  are  of  these  on  both  sides,  is  beyond  all  doubt 
perfectly  known  to  God.  Yet  since  God  has  reserved  this  mys-  55 
tery  for  his  wisdom,  and  in  his  Word  revealed  nothing  to  us 
concerning  it,  much  less  commanded  us  to  investigate  it  with 
our  thoughts,  but  has  earnestly  discouraged  us  therefrom  (Rom. 
11  :  33  sqq.),  we  should  not  indulge  our  thoughts,  reach  con- 
~,g  elusions  nor  inquire  curiously  therein,  but  should  adhere 
to  his  revealed  Word,  to  which  he  points  us. 

Thus  without  any  doubt  God  also  knows  and  has  determined  56 
for  every  one  the  time  and  hour  of  his  call  and  conversion  [and 
when  he  will  raise  again  one  who  has  lapsed].  Yet  since  this 
is  not  revealed,  we  have  the  command  always  to  adhere  to  the 
Word,  but  to  entrust  the  time  and  hour  [of  conversion]  to  God 
(Acts  1  :  7). 

Likewise,  when  we  see  that  God  gives  his  Word  at  one  place  57 
[to  one  kingdom  or  realm],  but  not  at  another  [to  another  na- 
tion] ;  removes  it  from  one  place  [people],  and  allows  it  to  re- 
main at  another;  also,  that  one  is  hardened,  blinded,  given  over 
to  a  reprobate  mind,  while  another,  who  is  indeed  in  the  same 
guilt,  is  again  converted,  etc. ;  in  these  and  similar  questions  58 
Paul  (Rom.  11  :  22  sqq.)  fixes  before  us  a  certain  limit  as  to 
how  far  we  should  go,  viz.  that,  in  the  one  part  we  should  rec- 
ognize God's  judgment  [for  he  commands  us  to  consider  in 
those  who  perish  the  just  judgment  of  God  and  the  penalties 
of  sins].  For  they  are  richly-deserved  penalties  of  sins  when 
God  so  punishes  a  land  or  nation  for  despising  his  Word  that 
the  punishment  extends  also  to  their  posterity,  as  is  to  be  seen 
in  the  Jews.  Thereby  God  shows  to  those  that  are  his,  his  se-  59 
verity  in  some  lands  and  persons,  in  order  to  indicate  what  we 
ill  have  richly  deserved,  since  we  have  acted  wickedly  in  opposi- 
tion to  God's  Word  [are  ungrateful  for  the  revealed  Word,  and 
live  unworthily  of  the  Gospel]  and  often  have  sorely  grieved 
the  Holy  Ghost ;  so  that  we  may  live  in  God's  fear,  and  ac- 
knowledge and  praise  God's  goodness,  in  and  with  us,  without 
and  contrary  to  our  merit,  to  whom  he  gives  and  grants  his 
Word,  and  whom  he  does  not  harden  and  reject. 


660  THE  FORMULA  OF  CONCORD. 

«!»,        For  inasmuch  as  our  nature  has  been  corrupted  by  sin,  6c 

and  is  worthy  of,  and  under  obligation  to,  God's  wrath 
and  condemnation,  God  owes  to  us  neither  Word,  Spirit,  nor 
grace,  and  when,  out  of  grace,  he  bestows  these  gifts,  we  often 
repel  them  from  us,  and  judge  ourselves  unworthy  of  ever- 
lasting life  (Acts  13  :  46).  Therefore  this  his  righteous,  richly- 
deserved  judgment  he  displays  in  some  countries,  nations  and 
persons,  in  order  that  when  we  are  considered  with  respect  to 
them,  and  compared  with  them,  we  may  learn  the  more  atten- 
tively to  recognize  and  praise  God's  pure  [immense],  unmerited 
grace  in  the  vessels  of  mercy. 

For  no  injustice  is  done  those  who  are  punished  and  receive  6i 
the  wages  of  their  sins ;  but  in  the  rest,  to  whom  God  gives 
and  preserves  his  Word,  and  thereby  enlightens,  converts  and 
preserves  men,  God  commends  his  pure  [immense]  grace  and 
mercy,  without  their  merit. 

When  we  proceed  thus  far  in  this  article  we  remain  upon  62 
the  right  [safe  and  royal]  way,  as  it  is  written  (Hos.  13:9): 
"O  Israel,  thou   hast  destroyed   thyself;    but  in   me  is   thy 
help." 

But  with  respect  to  that  in  this  disputation  which  will  pro- 63 
ceed  too  high  and  beyond  these  limits,  we  should,  with  Paul, 
place  the  finger  upon  our  lips,  and  remember  and  say  (Rom.  9  : 
20) :  "  O  man,  who  art  thou  that  repliest  against  God  ?" 

For  that  in  this  article  we  neither  can  nor  should  inquire  64 
after  and  investigate  everything,  the  great  apostle  Paul  declares 
[by  his  own  example].  For  when,  after  having  argued  much 
concerning  this  article  from  the  revealed  Word  of  God,  he 
comes  to  where  he  points  out  what,  concerning  this  mystery, 
God  has  reserved  for  his  hidden  wisdom,  he  suppresses  and  cuts 
off  the  discussion  with  the  following  words  (Pom.  11  :  33  sq.) : 
"  Oh  the  depth  of  the  riches  both  of  the  wisdom  and  knowledge 
of  God !  how  unsearchable  are  his  judgments,  and  his  ways 
past  finding  out!  For  who  hath  known  the  mind  of  the 
Lord  ?"  i.  e.  in  addition  to  and  beyond  that  which  he  has  re- 
vealed in  his  Word. 

Therefore  this  eternal  election  of  God  is  to  be  considered  inrj 
Christ,  and  not  beyond  or  without  Christ.  For  "in  Christ," 
-j£  testifies  the  apostle  Paul  (Eph.  1  :  4  sq.),  "he  hath  chosen 
us  before  the  foundation  of  the  world ;"  as  it  is  written : 
"  He  hath  made  us  accepted  in  the  Beloved."  But  this  election 
is  revealed  from  heaven  through  the  preached  Word  when  the 
Father  says  (Matt.  17:5):  "  This  is  my  beloved  Son,  in  whom 
I  am  well  pleased;  hear  ye  him."  And  Christ  says  (Matt.  11  : 
28) :  "  Come  unto  me,  all  ye  that  labor  and  are  heavy  laden, 
and  I  will  give  you  rest."  And  concerning  the  Holy  Ghost 
Christ  says  (John  16*  :  14) :  "  He  shall  glorify  me  ;  for  he  shall 


Part  II.    ETERNAL  PREDESTINATION  AND  ELECTION.      661 

reoeive  of  mine,  and  shall  show  it  unto  you."  Therefore  the  66 
entire  Holy  Trinity,  Father,  Son  and  Holy  Ghost,  direct  all 
men  to  Christ,  as  to  the  Book  of  Life,  in  which  they  should 
seek  the  eternal  election  of  the  Father.  For  it  has  been  de- 
cided by  the  Father  from  eternity  that  whom  he  would  save 
he  would  save  through  Christ  (John  14  :  6) :  "No  man  cometh 
unto  the  Father  but  by  me."  And  again  (John  10  :  9) :  "I  am 
the  door;  by  me,  if  any  man  enter  in,  he  shall  be  saved." 

But  Christ  as  the  only-begotten  Son  of  God,  who  is  in  the  67 
bosom  of  the  Father,  has  published  to  us  the  will  of  the  Fa- 
ther, and  thus  also  our  eternal  election  to  eternal  life,  viz.  when 
he  says  (Mark  1:15):"  Repent  ye,  and  believe  the  Gospel ;  the 
kingdom  of  God  is  at  hand."  He  also  says  (John  6  :  40) : 
"This  is  the  will  of  Him  that  sent  me,  that  every  one  which 
seeth  the  Son  and  believeth  on  him  may  have  everlasting  life." 
And  again  (John  3  :  16) :  "God  so  loved  the  world  that  he 
gave  his  only-begotten  Son,  that  whosoever  believeth  in  him 
should  not  perish,  but  have  everlasting  life." 

This  proclamation  the  Father  wishes  that  all  men  should  68 
hear,  and  that  they  should  come  to  Christ.     Those  who  come 
Christ  does  not  repel  from  himself,  as  it  is  written  (John  6  : 
37) :  "  Him  that  cometh  to  me  I  will  in  no  wise  cast  out." 

And  in  order  that  we  may  come  to  Christ,  the  Holy  Ghost  69 
works,  through  the  hearing  of  the  Word,  true  faith,  as  the 
apostle  testifies  when  he  says  (Rom.  10  :  17) :  "Faith  cometh 
by  hearing,  and  hearing  by  the  Word  of  God,"  viz.  when  it 
is  preached  in  its  purity  and  without  adulteration. 
7iq        Therefore  no  one  who  would  be  saved  should  trouble  or  7c 

harass  himself  with  thoughts  concerning  the  secret  counsel 
of  God,  as  to  whether  he  also  is  elected  and  ordained  to  eternal 
life;  for  with  these  miserable  Satan  is  accustomed  to  attack 
and  annoy  godly  hearts.  But  they  should  hear  Christ  [and  in 
him  look  upon  the  Book  of  Life  in  which  is  written  the  eternal 
election],  who  is  the  Book  of  Life  and  of  God's  eternal  elec- 
tion of  all  God's  children  to  eternal  life;  who  testifies  to  all1 
men  without  distinction  that  it  is  God's  will  that  all  men  who 
labor  and  are  heavy  laden  with  sin  should  come  to  him,  in 
order  that  he  may  give  them  rest  and  save  them  (Matt. 
11  :  28). 

According  to  this  doctrine  of  Christ,  they  should  abstain  71 
from  their  sins,  repent,  believe  his  promise,  and  entirely  en- 
trust themselves  to  him ;  and  since  this  we  cannot  do  by  our- 
selves of  our  own  powers,  the  Holy  Ghost  desires  to  work 
repentance  and  faith  in  us  through  the  Word  and  sacraments. 
And  in  order  that  we  may  attain  this,  and  persevere  and  remain  77 
steadfast,  we  should  implore  God  for  his  grace,  which  he  prom- 
ised us  in  holy  baptism,  and  not  doubt  he  will  impart  it  to  us 


662  THE  FORMULA  OF  CONCORD. 

according  to  his  promise,  as  he  has  said  (Luke  11  :  11  sqq.) ; 
"  If  a  son  shall  ask  bread  of  any  of  you  that  is  a  father,  will 
he  give  him  a  stone?  or  if  he  ask  a  fish,  will  he  for  a  fish 
o^ive  him  a  serpent?  or  if  he  shall  ask  an  Qgg,  will  he  offer 
him  a  scorpion?  If  ye  then,  being  evil,  know  how  to  give 
good  gifts  unto  your  children,  how  much  more  shall  your 
heavenly  Father  give  the  Holy  Spirit  to  them  that  ask  him  ?" 

And  since  the  Holy  Ghost  dwells  in  the  elect,  who  be- 73 
eome  believing,  as  in  his  temple,  and  is  not  inactive  in  them, 
but  impels  the  children  of  God  to  obedience  to  God's  com- 
mands ;  believers,  in  like  manner,  should  not  be  inactive,  and 
much  less  resist  the  impulse  of  God's  Spirit,  but  should  exer- 
cise themselves  in  all  Christian  virtue,  in  all  godliness,  mod- 
esty, temperance,  patience,  brotherly  love,  and  give  all  diligence 
to  make  their  calling  and  election  sure,  in  order  that  the  more 
they  experience  the  power  and  strength  of  the  Spirit  within 
them  they  may  doubt  the  less  concerning  it.  For  the  Spirit  74 
bears  witness  to  the  elect  that  they  are  God's  children  (Rom. 
~2o  8  :  16).  And  although  they  sometimes  fall  into  temptation 
so  grievous  that  they  think  that  they  perceive  no  more 
power  of  the  indwelling  Spirit  of  God,  and  say  with  David 
(Ps.  31  :  22) :  "  I  said  in  my  haste,  I  am  cut  off  from  before 
thine  eyes,"  yet  they  should  again  [be  encouraged  and]  say 
with  David,  without  regard  to  what  they  experience  in  them- 
selves :  "  Nevertheless  thou  heardest  the  voice  of  my  supplica- 
tions when  I  cried  unto  thee." 

And  since  our  election  to  eternal  life  is  founded  not  upon  75 
our  godliness  or  virtue,  but  alone  upon  the  merit  of  Christ  and 
the  gracious  will  of  his  Father,  who,  because  he  is  unchange- 
able in  will  and  essence,  cannot  deny  himself;  on  this  account, 
when  his  children  depart  from  obedience  and  stumble,  he  calls 
them  again  through  the  Word  to  repentance,  and  the  Holy 
Ghost  wills  thereby  to  be  efficacious  in  them  for  conversion; 
and  when  in  true  repentance  by  a  right  faith  they  turn  again 
to  him,  he  will  always  manifest  his  old  paternal  heart  to  all 
those  who  tremble  at  his  Word  and  from  their  heart  turn  again 
to  him,  as  it  is  written  (Jer.  3:1):  "If  a  man  put  away  hi? 
wife,  and  she  go  from  him  and  become  another  man's,  shall  he 
return  unto  her  again?  shall  not  that  land  be  greatly  polluted? 
but  thou  hast  played  the  harlot  with  many  lovers ;  yet  return 
again  to  me,  saith  the  Lord." 

Moreover,  the  declaration  (John  6  :  44)  that  no  one  can  come  < 
to  Christ  except  the  Father  draw  him  is  right  and  true.  But 
the  Father  will  not  do  this  without  means,  and  has  ordained 
for  this  purpose  his  Word  and  sacraments  as  ordinary  means 
and  instruments ;  and  it  is  the  will  neither  of  the  Father  nor 
of  the  Son  that  a  man  should  not  hear  or  should  despise  the 


Part  II.     ETERNAL  PREDESTINATION  AND   ELECTION.      663 

preaching  of  his  Word,  and  without  the  Word  and  sacraments 
should  expect  the  drawing  of  the  Father.  For  the  Father  draws 
indeed  by  the  power  of  his  Holy  Ghost,  but,  nevertheless,  ac- 
cording to  his  usual  order  [the  order  decreed  and  instituted  by 
himself],  by  the  hearing  of  his  holy,  divine  Word,  as  with  a  net, 
whereby  the  elect  are  delivered  from  the  jaws  of  the  devil.  Every  77 
poor  sinner  should  therefore  repair  thereto  [to  holy  preaching], 
hear  it  attentively,  and  should  not  doubt  the  drawing  of  the 
Father.  For  the  Holy  Ghost  will  be  with  his  Word  in  his 
power,  and  thereby  work ;  and  this  is  the  drawing  of  the  Father. 

But  the  reason  that  not  all  who  hear  it  believe,  and  some  78 
are  therefore  condemned  the  more  deeply  [eternally  to  severer 
punishments],  is  not  that  God  has  not  desired  their  salvation; 
but  it  is  their  own  fault,  as  they  have  heard  the  Word  in  such 
a  manner  as  not  to  learn,  but  only  to  despise,  traduce  and  dis- 
grace it,  and  have  resisted  the  Holy  Ghost,  who  through  the 
Word  wishes  to  work  in  them.  There  was  one  form  of  this 
jni    at  the  time  of  Christ  in  the  Pharisees  and  their  adherents. 

Therefore  the  apostle  distinguishes  with  especial  care  the  79 
work  of  God,  who  alone  makes  vessels  of  honor,  and  the  work 
of  the  devil  and  of  man,  who  by  the  instigation  of  the  devil, 
and  not  of  God,  has  made  himself  a  vessel  of  dishonor.  For 
thus  it  is  written  (Rom.  9  :  22  sq.) :  "  God  endured  with  much 
long-suffering  the  vessels  of  wrath  fitted  to  destruction,  that  he 
might  make  known  the  riches  of  his  glory  on  the  vessels  of 
mercy,  which  he  had  afore  prepared  unto  glory." 

For  here  the  apostle  clearly  says  :  "  God  endured  with  much  8a 
long-suffering  the  vessels  of  wrath,"  but  does  not  say  that  he 
made  them  vessels  of  wrath ;  for  if  this  had  been  his  will,  he 
would  not  have  required  for  it  any  great  long-suffering.  The 
fault,  however,  that  they  are  fitted  for  destruction  belongs  to 
the  devil  and  to  men  themselves,  and  not  to  God. 

For  all  preparation  for  condemnation  is  by  the  devil  and  81 
man,  through  sin,  and  in  no  respect  by  God,  who  does  not  wish 
that  any  man  be  damned  ;  how  then  should  he  prepare  any 
man  for  condemnation  ?  For  as  God  is  not  a  cause  of  sins,  so 
too  he  is  no  cause  of  the  punishment,  i.  e.  the  condemnation ; 
but  the  only  cause  of  the  condemnation  is  sin,  for  "  the  wages 
of  sin  is  death  "  (Rom.  6  :  23).  And  as  God  does  not  wish  sin, 
and  has  no  pleasure  in  sin,  he  also  does  not  wish  the  death  of 
the  sinner  (Ez.  33  :  11),  and  has  no  pleasure  in  his  condemna- 
tion. For  he  is  not  "  willing  that  any  should  perish,  but  that 
all  should  come  to  repentance  "  (2  Pet.  3  :  9).  So  too  it  is 
written  (in  Ez.  18:23;  33:11):  "  As  I  live,  saith  the  Lord 
God,  I  have  no  pleasure  in  the  death  of  the  wicked  ;  but  that 
the  wicked  turn  from  his  way  and  live."  And  St.  Paul  testi-81 
ties  in  clear  words  that  from   vessels  of  dishonor   vessels  of 


<)64  THE  FORMULA  OF  CONCOBD. 

honor  may  be  made  by  God's  power  and  working,  as  he  writes 
(2  Tim.  2:21)  thus:  "  If  a  man,  therefore,  purge  himself 
7no  from  these,  he  shall  be  a  vessel  unto  honor,  sanctified  and 
meet  for  the  Master's  use,  and  prepared  unto  every  good 
work."  For  lie  who  is  to  purge  himself  must  first  have  been 
unclean,  and  therefore  a  vessel  of  dishonor.  But  concerning 
the  vessels  of  mercy  he  says  clearly  that  the  Lord  himself  has 
prepared  them  for  glory,  which  he  does  not  say  concerning  the 
condemned,  who  themselves,  and  not  God,  have  prepared  them- 
selves as  vessels  of  condemnation. 

It  is  also  to  be  attentively  considered,  when  God  punishes  83 
sin  with  sins,  i.  e.  afterwards  punishes  those  who  have  been  con- 
verted with  obduracy  and  blindness,  because  of  their  subse- 
quent security,  impenitence  and  wilful  sins,  that  it  should  not 
be  inferred  hence  that  it  never  was  God's  good  pleasure  that 
such  persons  should  come  to  the  knowledge  of  the  truth  and 
be  saved.     For  it  is  God's  revealed  will,  both : 

First,  that  God  will  receive  into  grace  all  who  repent  and 
believe  in  Christ. 

Secondly,  that  those  who  wilfully  turn  away  from  the  holy 
commandment,  and  are  again  entangled  in  the  pollutions  of  the 
world  (2  Pet.  2 :  20),  and  garnish  their  hearts  for  Satan  (Luke 
11  :  25  sq.),  and  do  despite  unto  the  Spirit  of  God  (Heb.  10  : 
29),  he  will  punish,  and  when  they  persist  therein  they  shall 
be  hardened,  blinded  and  eternally  condemned. 

Therefore,  even  Pharaoh  (of  whom  it  is  written  (Ex.  9  :  16 ;  84 
Rom.  9:17):  "In  very  deed  for  this  cause  have  I  raised  thee 
up,  for  to  show  in  thee  my  power ;  and  that  my  name  may  be 
declared  throughout  all  the  earth  ")  was  lost,  not  because  God 
did  not  desire  his  salvation,  or  because  it  was  his  good  pleasure 
that  Pharaoh  should  be  condemned  and  lost.  For  God  "  is  not 
willing  that  any  should  perish "  (2  Pet.  3:9);  he  also  has  "no 
pleasure  in  the  death  of  the  wicked,  but  that  the  wicked  turn 
from  his  way  and  live"  (Ez.  33  :  11). 

But  that  God  hardened  Pharaoh's  heart,  viz.  that  Pharaoh  85 
still  continued  to  sin,  and  the  more  he  was  admonished  the  more 
obdurate  he  became,  were  punishments  of  his  preceding  sins 
and  horrible  tyranny,  which,  in  many  and  manifold  ways,  he 
exercised  towards  the  children  of  Israel  inhumanly  and  against 
the  accusations  of  his  conscience.  And  since  God  caused  his 
Word  to  be  preached  and  his  will  to  be  proclaimed,  and  Pha- 
raoh wilfully  resisted  it  in  direct  contradiction  of  all  admoni- 
72o  tions  and  warnings,  God  withdrew  his  hand  from  him, 
and  thus  his  heart  was  hardened,  and  God  executed  his 
judgment  upon  him ;  for  he  deserved  nothing  else  than  hell- 
fire.  And  indeed  the  holy  apostle  introduces  the  example  of  86 
Pharaoh  for  no  other  reason  than  hereby  to  prove  the  justice 


PartH.    ETEKftAL,  PREDESTINATION  AND  ELECTION.      665 

of  God,  which  he  exercises  towards  the  impenitent  and  despis- 
ers  of  his  Word.  Yet  in  no  way  is  it  there  to  be  thought  or 
understood  that  God  did  not  desire  his  salvation,  or  that  there 
is  any  man  whose  salvation  he  did  not  desire,  but  that  he  was 
so  ordained  to  eternal  damnation  in  God's  secret  counsel  that 
he  neither  should,  could,  nor  might  be  saved. 

Through  this  doctrine  and  explanation  of  the  eternal  and  8? 
saving  choice  of  the  elect  children  of  God  his  own  glory  is 
entirely  and  fully  given  to  God,  that  in  Christ  he  saves  us  out 
of  pure  [and  free]  mercy,  without  any  merits  or  good  works 
of  ours,  according  to  the  purpose  of  his  will,  as  it  is  written 
(Eph.  1  :  5  sq.) :  "  Having  predestinated  us  unto  the  adoption 
of  children  by  Jesus  Christ  to  himself,  according  to  the  good 
pleasure  of  his  will,  to  the  praise  of  the  glory  of  his  grace, 
wherein  he  hath  made  us  accepted  in  the  Beloved."  Therefore  88 
it  is  false  and  wrong1  [conflicts  with  the  Word  of  God]  when 
it  is  taught  that  not  alone  the  mercy  of  God  and  the  most  holy 
merit  of  Christ,  but  also  that  there  is  in  us  a  cause  of  God's 
election,  on  account  of  which  God  has  chosen  us  to  eternal  life. 
For  not  only  before  we  did  anything  good,  but  also  before  we 
were  born,  yea,  even  before  the  foundations  of  the  world  were 
laid,  he  elected  us  in  Christ ;  and  "  that  the  purpose  of  God 
according  to  election  might  stand,  not  of  works,  but  of  Him 
that  calleth,  it  was  said  unto  her,  The  elder  shall  serve  the 
younger,  as  it  is  written,  Jacob  have  I  loved,  but  Esau  have  I 
hated"  (Rom.  9:11  sqq. ;  Gen.  25  :  23 ;  Mai.  1  :  2  sq.). 

Moreover,  no  occasion  is  afforded  either  for  despondency  or  Sg 
for  a  shameless,  dissolute  life  by  this  doctrine,  viz.  when  men 
are  taught  that  they  should  seek  eternal  election  in  Christ  and 
his  holy  Gospel,  as  in  the  Book  of  Life,  which  excludes  no 
penitent  sinner,  but  allures  and  calls  all  the  poor,  heavy- 
724  laden,  and  troubled  [with  the  sense  of  God's  wrath], 
and  promises  the  Holy  Ghost  for  purification  and  renewal. 
This  article  correctly  explained  thus  gives  the  most  perma-9C 
nent  consolation  to  all  troubled,  tempted  men,  viz.  that  they 
know  that  their  salvation  is  not  placed  in  their  own  hands  (for 
otherwise  it  would  be  much  more  easily  lost,  as  was  the  case 
with  Adam  and  Eve  in  Paradise — ay,  it  would  be  lost  every 
hour  and  moment),  but  in  the  gracious  election  of  God,  which 
he  has  revealed  to  us  in  Christ,  from  whose  hand  no  man  shall 
pluck  us  (John  10  :  28  ;  2  Tim.  2  :  19). 

Wherefore,  if  any  one  should  so  present  the  doctrine  con- 91 
cerning  the  gracious  election  of  God  in  such  a  manner  that 
troubled  Christians  cannot  console  themselves  therewith,  but 
thereby  occasion  is  afforded  for  despair,  or  the  impenitent  are 

— — ^— — — — — — —     — ^ —  ■  JUJ 

1  Cf.  Epitome,  xi. :  20. 
W 


66G  THE    FORMULA   OK   0ONC0KD. 

confirmed  in  their  wickedness;  it  is  undoubtedly  sure  and  true 
that  such  a  doctrine  is  put  forth,  not  according  to  the  Woid  and 
will  of  God,  but  according  to  [the  blind  judgment  of  human] 
reason  and  the  instigation  of  the  devil. 

For,  as  the  apostle  testifies  (Rom.  15:4):  "  Whatsoever  pj 
things  were  written  aforetime  were  written  for  our  learning, 
that  we  through  patience  and  comfort  of  the  Scriptures  might 
have  hope."  But  when  by  the  Scriptures  this  consolation  and 
hope  are  weakened  or  entirely  removed,  it  is  certain  that  they 
are  understood  and  explained  contrary  to  the  will  and  meaning 
of  the  Holy  Ghost. 

By  this  simple,  correct  [clear],  useful  explanation,  which  has  93 
firm  ground  in  God's  revealed  will,  we  abide ;  we  flee  from  and 
shun  all   lofty,  acute  questions  and  disputations  [useless  for 
edifying] ;  and  reject  and  condemn  that  which  is  contrary  to 
this  simple,  useful  explanation. 

So  much  concerning  the  controverted  articles  which  have  94 
been  discussed  among  the  theologians  of  the  Augsburg  Confes- 
sion for  many  years  already,  since  in  reference  to  them  some 
have  erred  and  severe  controversies  have  arisen. 

From  this  our  explanation,  friends  and  enemies,  and  there- 95 
fore  every  one,  will  clearly  infer  that  we  have  not  thought  of 
yielding  aught  of  the  eternal,  immutable  truth  of  God  for  the 
~or  sake  of  temporary  peace,  tranquillity  and  unity  (as  to  do 
this  is  also  not  in  our  power).  Such  peace  and  unity, 
since  devised  against  the  truth  and  for  its  suppression,  would 
have  no  permanency.  Much  less  are  we  inclined  to  adorn  and 
conceal  a  corruption  of  the  pure  doctrine  and  manifest,  con- 
demned errors.  But  for  that  unity  we  entertain  heartfelt  pleas- 96 
ure  and  love,  and  this,  on  our  part,  we  are  sincerely  inclined 
and  anxious  to  advance  according  to  our  utmost  power,  by 
which  his  glory  remains  to  God  uninjured,  nothing  of  the 
divine  truth  of  the  Holy  Gospel  is  surrendered,  no  place  is 
admitted  for  the  least  error,  poor  sinners  are  brought  to  true, 
genuine  repentance,  encouraged  by  faith,  confirmed  in  new 
obedience,  and  thus  justified  and  eternally  saved  alone  through 
the  sole  merit  of  Christ. 

i  CHAPTER  XII. 

Of  Other  Factions  [Heretics]  and  Sects,  which 

never  Embraced  the  Augsburg  Confession. 

The  sects  and  factions  [sectarists  and  heretics]  which  never  r 
embraced  the  Augsburg  Confession,  and  of  which,  in  this  our 
explanation,  express  mention  has  not  been  made,  such  as  are 

Parallel  Passage. — Epitome,  xii. 


Part  II.    OTHEE  HEKESIES  AND  SECTS.  66? 

the  Anabaptists,  Schwenckfeldians,  New  Arians  and  Anti-trin- 
itarians,  whose  errors  are  unanimously  condemned  by  all  2 
churches  of  the  Augsburg  Confession,  we  have  not  wished  to 
notice  particularly  and  especially  in  this  explanation;  for  the 
reason  that  at  the  present  time  only  this  has  been  sought  [that 
sve  might  above  all  refute  the  charges  of  our  adversaries  the 
Papists]. 

Since  our  opponents,  with  shameless  mouths,  alleged  and  3 
proclaimed,  throughout  all  the  world,  of  our  churches  and  their 
teachers,  that  not  two  preachers  are  found  who  in  each  and 
every  article  of  the  Augsburg  Confession  agree,  but  that  they 
are  rent  asunder  and  separated  from  one  another  to  such  an  ex- 
tent that  not  even  they  themselves  any  longer  know  what  is  the 
-on    Augsburg  Confession  and  its  proper  [true,  genuine  and 

germane]  sense ;  we  have  wished  to  make  a  common  con-  4 
fession,  not  only  in  mere  brief  words  or  names,  but  to  make  a 
clear,  luminous,  distinct  declaration  concerning  all  the  articles 
which  have  been  discussed  and  controverted  only  among  the 
theologians  of  the  Augsburg  Confession,  in  order  that  every  one 
may  see  that  we  do  not  wish  in  a  cunning  manner  to  screen  or 
cover  up  all  this,  or  to  come  to  an  agreement  only  in  appear-  5 
ance ;  but  to  remedy  the  matter  thoroughly,  and  so  to  set  forth  6 
our  opinion,  that  even  our  adversaries  themselves  must  confess 
that  in  all  this  we  abide  by  the  true,  simple,  natural  and  only  sense 
of  the  Augsburg  Confession,  in  which  we  desire,  through  God's 
grace,  to  persevere  constantly  even  to  our  end,  and,  so  far  as  it 
is  placed  at  our  service,  we  will  not  connive  at  or  be  silent,  so 
that  anything  contrary  to  the  same  [the  genuine  and  sacred 
sense  of  the  Augsburg  Confession]  be  introduced  into  our 
churches  and  schools,  in  which  the  Almighty  God  and  Fa- 
ther of  our  Lord  Jesus  Christ  has  appointed  us  teachers  and 
pastors. 

But  in  order  that  the  condemned  errors  of  the  above  enu-  7 
merated  factions  and  sects  may  not  be  silently  ascribed  to  us — 
since  for  the  most  part  they  have  secrectly  stolen  into  localities,  8 
and  especially,  as  is  the  nature  of  such  spirits,  at  the  time  when 
no  place  or  space  was  allowed  to  the  pure  Word  of  the  holy 
Gospel,  but  all  its  orthodox  teachers  and  confessors  were  per- 
secuted, and  the  deep  darkness  of  the  Papacy  still  prevailed, 
and  poor  simple  men  who  were  compelled  to  feel  the  manifest 
idolatry  and  false  faith  of  the  Papacy  embraced,  alas !  in  their 
simplicity,  whatever  was  said  to  be  according  to  the  Gospel, 
and  was  not  Papistic1 — we  cannot  forbear  testifying  also  against 
them  publicly,  before  all  Christendom,  that  we  have  neither 

1  Latin:    "Of  which  evil   the  Papistic  tyranny  which  persecutes  tin 
pure  doctrine  is  the  very  chief  cause." 


668  THE  FORMULA  OF  CONCORD. 

part  nor  fellowship  with  these  errors,  but  reject  and  condemn 
them,  one  and  all,  as  wrong  and  heretical,  and  contrary  to  the 
Scriptures  of  the  prophets  and  apostles,  as  well  as  to  our  well- 
grounded  Augsburg  Confession. 

727         Erroneous  Articles  of  the  Anabaptists. 

Namely,  the  erroneous,  heretical  doctrines  of  the  Anabap-9 
tists,  which   are  to   be  tolerated  and  allowed  neither  in   the 
Church,  nor  in  the  commonwealth,  nor  in  domestic  life,  since 
they  teach  : 

1.  That  our  righteousness  before  God  consists  not  only  in  ic 
the  sole  obedience  and  merit  of  Christ,  but  in  our  renewal  and 
our  own  piety,  in  which  we  walk  before  God ;  which  they,  for 
the  most  part,  base  upon  their  own  peculiar  observances  and 
self-chosen  spirituality,  as  upon  a  new  sort  of  monkery.1 

2.  That  children  who  are  not  baptized  are  not  sinners  before  11 
God,  but  are  righteous  and  innocent,  and  thus  are  saved  in  their 
innocency  without  baptism,  which  they  do  not  need.     And  in 
this  way  they  deny  and  reject  the  entire  doctrine  concerning 
Original  Sin  and  what  belongs  to  it.2 

3.  That  children  should  not  be  baptized  until  they  have  at-  12 
tained   the  use  of   reason   and   can    themselves   confess   their 
faith. 

4.  That  the  children  of  Christians,  because  they  have  been  13 
born  of  Christian  and  believing  parents,  are  holy  and  the  chil- 
dren of  God  even  without  and  before  baptism.  For  this  reason 
also  they  neither  attach  much  importance  to  the  baptism  of 
children  nor  encourage  it,  contrary  to  the  express  words  of  the 
promise,  which  pertains  only  to  those  who  keep  God's  covenant 
and  do  not  despise  it  (Gen.  17:9). 

5.  That  that  is  no  true  Christian  assembly  or  congregation  14 
[church]  in  which  sinners  are  still  found. 

6.  That  no  sermon  should  be  heard   or   attended  in  those  15 
churches  in   which   the  Papal   masses   have   previously   been 
said. 

7.  That  no  one  should  have  anything  to  do  with  those  min-  16 
isters  of  the  Church  who  preach  the  holy  Gospel  according  to 
the  Augsburg  Confession,  and  censure  the  errors  of  the  Ana- 
baptists ;  also  that  no  one  should  serve  or  in  any  way  labor  for 
them,  but  should  flee  from  and  shun  them  as  perverters  of 
God's  Word. 

700        8.  That  under  the  New  Testament  the  magistracy  is  17 
not  a  godly  estate. 
9.  That  a  Christian  cannot,  with  a  good,  inviolate  conscience,  i£ 
hold  the  office  of  magistrate. 

1  See  Epitome,  xii. :  5.  '  See  Epitome,  xii. :  6. 


Part  II.    OTHER  HEEESIES  AND  SECTS.  66? 

10.  That  a  Christian  cannot,  without  injury  to  conscience,  use  19 
the  office  of  the  magistracy  in  carnal  matters  against  the  wicked, 
neither  can  subjects  appeal  to  the  power  of  magistrates. 

11.  That  a  Christian  cannot,  with  a  good  conscience,  take  20 
an  oath  before  a  court,  neither  can  he  by  an  oath  do  homage  to 
his  prince  or  sovereign. 

12.  That  without  injury  to  conscience   magistrates   cannot  21 
inflict  upon  evil-doers  capital  punishment. 

13.  That  a  Christian  cannot,  with  a  good  conscience,  hold  or  22 
possess  any  property,  but  that  he  is  in  duty  bound  to  devote  it 
to  the  community. 

14.  That  a  Christian  cannot,  with  a  good  conscience,  be  a  23 
landlord,  merchant  or  cutler.1 

15.  That  on  account  of  faith  [diversity  of  religion]  married  24 
persons  may  be  divorced,  abandon  one  another,  and  be  married 
to  another  of  the  same  faith. 

16.  That  Christ  did  not  assume  his  flesh  and   blood  of  the  25 
Virgin  Mary,  but  brought  them  with  him  from  heaven. 

17.  That  he  also  "is  not  true,  essential  God,  but  only  has  26 
more  and  higher  gifts  than  other  men. 

And  still  more  articles  of  like  kind  ;  for  they  are  divided 2  27 
into  many  bands  [sects],  and  one  has  more  and  another  fewer 
errors,  and  thus  their  entire  sect  is  in  reality  nothing  but  a  new 
kind  of  monkery. 

Erroneous  Articles  of  the  Schwenckfeldians. 

As,  when  the  Schwenckfeldians  assert :  28 

7nq        1.  That  all  those  have  no  knowledge  of  Christ  as  the  29 

reigning  King  of  heaven  who  regard  Christ,  according  to 
the  flesh  or  his  assumed  humanity,  as  a  creature ;  that  the  flesh 
of  Christ  has  by  exaltation  so  assumed  all  divine  properties 
that  in  might,  power,  majesty  and  glory  he  is  everywhere,  in 
degree  and  place  of  essence  equal  to  the  Father  and  the  eternal 
Word,  so  that  there  is  the  same  essence,  properties,  will  and 
glory  of  both  natures  in  Christ,  and  that  the  flesh  of  Christ 
belongs  to  the  essence  of  the  Holy  Trinity. 

2.  That  church  service,  i.  e.  the  Word  preached  and  heard,  3c 
is  not  a  means  whereby  God  the  Holy  Ghost  teaches  men,  and 
works  in  them  saving  knowledge  of  Christ,  conversion,  repent- 
ance, faith  and  new  obedience. 

3.  That  the  water  of  baptism  is  not  a  means  whereby  God  31 
the  Lord  seals  adoption  and  works  regeneration. 

4.  That  bread  and  wine  in  the  Holy  Supper  are  not  means  32 
whereby  Christ  distributes  his  body  and  blood. 

1  Cf.  Epitome,  xii. :  18.  *  Cf.  Epitome,  xii. :  2. 


670  THE  FORMULA  OF  CONCORD. 

5.  That  a  Christian  man  who  is  truly  regenerated  by  God's  33 
Spirit  can  in  this  life  observe  and  fulfil  the  Law  of  God  per- 
fectly. 

6.  That  that  is  no  true  Christian  congregation  [church]  in  34 
which  no  public  excommunication  nor  regular  process  of  the 
ban  is  observed. 

7.  That  the  minister  of  the  Church  who  is  not  on  his  part  35 
truly   renewed,  righteous  and  godly  cannot  teach  other  men 
with  profit  or  administer  true  sacraments. 

Erroneous  Articles  of  the  New  Arians.1 

Also,  when  the  New  Arians  teach  that  Christ  is  not  a  true,  36 
essential,  natural  God,  of  one  eternal  divine  essence  with  God 
the  Father,  but  is  only  adorned  with  divine  majesty  beneath 
and  beside  God  the  Father. 

730   Erroneous  Articles  of  the  Anti-Trinitarians. 

1.  Also,  when  some  Anti-trinitarians  reject  and  condemn  the  37 
ancient  approved  creeds,  the  Nicene  and  Athanasian,  both  as  to 
their  sense  and  words,  and  teach  that  there  is  not  only  one 
eternal  divine  essence  of  the  Father,  Son  and  Holy  Ghost,  but 
as  there  are  three  distinct  persons,  God  the  Father,  Son  and 
Holy  Ghost,  so  each  person  has  also  its  essence  distinct  and 
separate  from  the  other  persons;  yet  that  all  three,  as  three 
men  otherwise  distinct  and  separate  in  their  essence,  are  either 
[some  imagine]  of  the  same  power,  wisdom,  majesty  and  glory, 
or  [others  think]  in  essence  and  properties  are  not  equal. 

2.  That  the  Father  alone  is  true  God.  38 

These  and  like  articles,  one  and  all,  with  what  pertains  to  39 
them  and  follows  from  them,  we  reject  and  condemn  as  wrong, 
false,  heretical,  and  contrary  to  the  Word  of  God,  the  three 
Creeds,  the  Augsburg  Confession,  the  Smalcald  Articles  and 
the  Catechisms  of  Luther.  Of  these  articles  all  godly  Chris- 
tians will  and  should  beware,  as  the  welfare  and  salvation  of 
their  souls  is  dear  to  them. 

Therefore  in  the  sight  of  God  and  of  all  Christendom  [the  4c 
entire  Church  of  Christ],  to  those  now  living  and  those  who 
shall  come  after  us,  we  wish  to  testify  that  the  above  declara- 
tion, concerning  all  the  controverted  articles  presented  and  ex- 
plained, and  no  other,  is  our  faith,  doctrine  and  confession,  in 
which  we  also  will  appear,  by  God's  grace,  with  unterrified 
hearts  before  the  judgment-seat  of  Jesus  Christ,  and  for  it  will 

1  Cf.  Epitome,  xii. :  28. 


Part  II.    OTHER  HERESIES  ANL>  SECTS.  671 

give  an  account.     We  also  will  neither  speak  nor  write,  pri- 
vately or  publicly,  anything  contrary  to  this  declaration,  but,  by 
the  help  of  God's  grace,  intend  to  abide  thereby.    After  mature 
deliberation  we  have,  in  God's  fear  and  with  the  invocation  of 
his  name,  attached  our  signatures  with  our  own  hands. 


PART  VIII. 

AiNALYSES  AND  INDEXES  TO  THE  BOOK  OF 

CONCORD. 


L-ANALYSES. 


I.  ANALYSIS  OF  THE  (ECUMENICAL  CREEDS. 

I.  The  Apostles'  Greed,  p.  25. 
Article  I.      Of  God  the  Father,  §  1. 

Article  II.    Of  God  the  Son,  §§  2-6. 
Article  III.  Of  God  the  Holy  Ghost,  §§  7,  8. 

II.  The  Nicene  Creed,  p.  25. 
Article  I.      Of  God  the  Father,  §  1. 

Article  II.    Of  God  the  Son,  §§  2-6. 
Article  III.  Of  God  the  Holy  Ghost,  §§  7-10. 

III.  The  Athanasian  Creed,  p.  26. 
Introduction :  Obligation  to  believe  the  Catholic  faith,  22  1|  2. 

I.  Doctrine  op  the  Trinity,  §§  3-26. 

1.  Statement  of  the  mystery,  §§  3-6. 

2.  Ampler  explanation: 

(a)  Of  the  perfect  agreement  and  eommunion  of  the  nature  and 

attributes  of  the  three  persons,  §§7-19. 
(6)  Of  the  personal  distinctions,  §§  20-22. 
(c)  Of  the  consequences  of  the  doctrine,  §§  23,  24. 
\d)  Limitation  of  statement,  §  25. 
Conclusion,  §  26. 

II.  Doctrine  of  the  Person  and  Office  of  Chbist,  \\  27-4U. 
Introduction,  §  27. 

1.  The  truth  and  distinction  of  the  two  natures,  \\  28-31 ;  in  one  per- 

son, §§  32-34. 

2.  The  mediatorial  office  of  Christ,  §§  35-39. 
Conclusion,  §  40. 


IT.  ANALYSIS  OF  THE  AUGSBUKG  CON- 

FESSION. 

INTRODUCTION,  p.  33. 

1.  Reasons  for  the  presence  of  the  confessors  at  Augsburg,  and  the  preparation 

of  the  Confession,  \\  1-7. 

2.  Scope  and  purpose  of  the  Confession,  \\  8-14. 

3.  Renewal  of  appeal  to  a  General  Council,  \\  15-24. 

I. 
CHIEF  ARTICLES  OF  FAITH. 

Article  I.  Of  God,  p.  37. 

1.  Reaffirmation  of  the  Nicene  doctrine,  §§1-4. 

2.  Rejection  of  the  contrary  errors,  §§5,  6. 

675 


676  ANALYSES  AND  INDEXES. 

Article  II.  Of  Original  Sin,  p.  87. 

1>  Thetical  statement: 

(a)  The  source  of  original  sin,  \  1. 

(6)  Its  nature:  (aa)  Negatively;  (66)  Positively,  \  2. 

(c)  Its  sinfulness,  its  punishment  and  its  remedy,  §3. 
2.  Antithesis :  Condemnation  of  Pelagians  and  others,  \  4. 

Article  III.  Of  the  Son  of  God,  and  of  'he  Htly  Spirit,  p.  38. 
(1)  The  person,  \  1.     (2)  The  natures,  \  2.     (3)  The  states  of  Christ,  \\  3-56. 

Article  IV.  Of  Justification,  p.  38. 

1.  Rejection  of  false  doctrine,  #  1. 

2.  Statement  of  true  doctrine,  \\  2,  3. 

(a)  The  impulsive  internal  cause,  "Grace." 
(6)  The  meritorious  cause,  "  Christ." 
(c)  The  instrumental  cause,  "Faith." 
(aa)  Its  nature.     (66)  Its  efficacy. 

Article  V.      Of  the  Means  of  Grace,  or  the  Origin  and  Causes  of  Justifying 

.     Faith,  p.  38. 

1.  Thetical  statement,  $g  1-3: 

(a)  The  instrumental  cause  of  justifying  faith,  \\  1,  2. 
(6)  The  efficient  cause,  \  2. 

(c)  The  mode  of  imparting  it,  \\  2,  3. 

2.  Antithesis :  Contrary  doctrine  of  Anabaptists  and  others  rejected. 

Article  VI.  Of  New  Obedience,  p.  39. 

1.  Good  works  the  fruits  of  justifying  faith,  §  1. 

2.  The  motive  for  good  works : 

i.a)  Because  it  is  God's  will  that  they  be  wrought,  \  1. 

(b)  Not  to  merit  justification,  \  1. 

(aa)  Proved  from  Scripture,  $  2. 

(66)  Maintained  by  the  ancient  writers,  $  3. 

Article  VII.  Of  the  Church. — The  Church  in  its  True  Nature,  p.  89. 
Its  unity,  holiness  and  perpetuity,  \  1. 

2.  Its  external  marks,  \  1. 

3.  The  requisites  of  true  unity,  \\  2-4 

(a)  Stated  positively,  \  2. 
(6)  Stated  negatively,  §  3. 

(c)  Proved  from  Scripture,  \  4. 

Article  VIII.  What  the  Church  is. — The  Church  in  its  Present  Ap- 
pearance, p.  39. 

1.  Thetical  statement : 

(a)  Mingling  of  hypocrites  and  unbelievers  with  the  Church,  \  1. 
(6)  Validity  of  the  Word  and  sacraments,  even  when  administered  by  ih* 
wicked,  §  2. 

2.  Antithesis :  Condemnation  of  the  Donatists,  etc. 

Article  IX.  Of  Baptism,  p.  39. 

1.  Thetical  statement : 

(a)  The  necessity  of  baptism,  \  1. 

(b)  Its  efficacy,  \  2. 

(c)  Its  subjects,  \  2. 

2.  Antithesis :  Condemnation  of  the  Anabaptists,  \  3. 

Article  X.  Of  (he  Lord's  Supper,  p.  40. 
1.  Thetical  statement : 

fa)  The  true  presence  of  the  body  and  blood  of  Christ,  {  1. 

(6)  All  communicants  partake  of  them,  \\  2,  3. 
S.  Antithesis :  Disapproval  of  those  who  teach  otherwise,  \  4. 


ANALYSIS  OF  THE  AUGSBURG  CONFESSION.  67? 

Article  XI.  Of  Confession,  p.  40. 

1.  The  retention  of  private  absolution  3  1. 
2   Enumeration  of  sins : 

(a)  Unnecessary,  \  1. 
(6)  Impossible,  \  2. 

Article  XII.  Of  Repentance,  p.  40. 

1    Thetical  statement : 

(a)  Those  who  have  fallen  after  baptism. 

(aa)  May  repent  and  be  forgiven,  g  1. 

(66)  On  repentance  should  be  absolved  by  the  Church,  $  2. 
{o)  The  two  parts  of  repentance : 

(ac^  Contrition,  \  4. 

(66)  Faith,  \  5. 
(c)  The  fruits  of  repentance,  \  6. 

2.  Antithesis:  Condemnation  of — 

(a)  The  Anabaptists : 

(aa)  Their  denial  of  the  possible  loss  of  God's  Spirit,  § 7. 

(66)  Their  doctrine  of  sinless  perfection,  \  8. 
(6)  The  Novatians : 

(aa)  Their  refusal  of  absolution  to  the  penitent  after  baptism,  \  9. 

(66)  Their  denial  that  forgiveness  is  obtained  by  faith.  \  10. 

Article  XIII.  Of  the  Use  of  the  Sacraments,  p.  40. 

1.  Thetical  statement : 

(a)  The  design  of  the  sacraments,  \  1. 

(6)  Faith  necessary  for  the  proper  use  of  the  sacraments,  \  2. 

2.  Antithesis :  Condemnation  of  those  who  teach  that  the  sacraments  justify  froca 

the  work  done,  \  3. 

Article  XIV.  Of  Ecclesiastical  Orders,  p.  41. 

1.  The  two  parts  of  the  ministry. 

2.  The  necessity  of  a  regular  call. 

Article  XV.  Of  Ecclesiastical  Rites,  p.  41. 

1.  The  rites  which  are  to  be  observed,  $  1. 

2.  The  caution  concerning  them  to  be  taken,  §  2. 

3.  The  rites  which  are  not  to  be  observed,  \\  3,  4. 

Article  XVI.  Of  Civil  Affairs,  p.  41. 

1.  Lawful  civil  ordinances  good  works  of  God,  §  1. 

2.  Enumeration  of  political  ordinances  in  which  the  Christian  can  participate 

without  sin,  \  2. 

3.  Antitheses  to  \  2  condemned : 

(a)  Of  Anabaptists,  $  3. 
(6)  Of  the  monks,  J  4. 

4.  Design  of  those  ordinances,  \  5. 

5.  Duty  of  obedience  to  the  magistrate,  \  6. 

Article  XVII.  Of  ChrisVs  Return  to  Judgment,  p.  42. 

1.  Thetical  statement:  Christ's  return,  the  resurrection  of  the  dead,  the  6nal 

judgment,  \  1. 

2.  Antithesis:  Errors  condemned : 

(a)  That  there  will  be  an  end  of  torments,  §2. 

(6)  That  before  the  resurrection  there  will  be  a  temporal  reign  of  the  godly,  \  & 

Article  XVIII.  Of  Free  Will,  p.  42. 
1.  Thetical  statement : 

(a)  The  power  of  the  free  will  to  work  civil  righteousness,  $  1 
(6)  Its  inability  to  work  spiritual  righteousness,  \\  2,  3. 
(c)  The  testimony  if  St.  Augustine,  $$4-7. 

43 


678  ANALYSES  AND   INDEXES. 

2.  Antithesis:  Condemnation  of  the  Pelagian  doctrine  concerning  the  extent  of 
human  ability,  \\  8,  9. 

Article  XIX.  Of  the  Cause  of  Sin,  p.  43. 
Not  God,  but  the  devil  and  ungodly  men. 

Article  XX.  Of  Good  Works.— Of  the  Relation  of  Faith  to  Good  Works 

p.  43. 

1.  Apologetic  statement:  The  charges  of  the  adversaries  met,  \\  1-7. 

(a)  Appeal  to  the  writings  of  the  Reformers,  \  2. 

(6)  Contrast  with  the  preaching  of  former  days,  \  3. 

(c)  Improvement  in  the  adversaries  from  the  teaching  of  the  Reformers; 

(aa)  In  the  kind  of  works  preached,  \  4. 

(66)  In  the  mention  made  of  faith,  $$5-7. 

2.  The  doctrine  of  faith  explained,  gg  8-26. 

(a)  Justification  obtained  not  by  works,  but  by  faith  only,  $  9. 
(aa)  Scriptural  proof,  $$  10,  11. 
(66)  Testimony  of  the  fathers,  ffi  12-14. 

(cc)  Necessity  of  this  doctrine  shown  by  contrasting  the  comfort  which 
it  brings  with  the  distress  of  conscience  occasioned  by  the  doc- 
trine of  works,  $$  15-22. 
(6)  What  justifying  is,  $$  23-26. 

(aa)  Not  knowledge  of  history,  but  believing  in  the  article,  Of  the  For- 
giveness of  Sins,  $$  23-25. 
(66)  Testimony  of  St.  Augustine,  $  26. 

3.  The  doctrine  of  good  works,  $  27. 

(a)  Motive  for  good  works,  $  27. 

(6)  Manner  in  which  they  are  wrought,  $$  28-40. 

(aa)  By  the  Holy  Ghost,  received  by  faith,  proved  positively,  $$  28-30. 

(66)  The  same  proved   negatively  from  human  inability,  without  faiti 
and  the  Holy  Ghost,  $$  31-40. 

Article  XXI.  Of  Worship  of  Saints,  p.  46. 
1.  The  lives  of  the  saints  to  be  commemorated  for  the  sake  of  their  example,  \  1. 
2    Worship  or  prayers  for  help  not  to  be  addressed  them,  $$  2,  3. 

Conclusion. 

1.  Harmony  of  the  Protestant  doctrine  with  the  Scriptures  and   the  Church 

catholic,  $  1. 

2.  The  ground  of  dissensions,  abuses  connected  with  rites  in  common  use,  which 

could  not,  with  a  good  conscience,  be  approved,  $$2-5. 


ARTICLES  IN  WHICH  ARE   RECOUNTED  THE  ABUSES 
WHICH  HAVE  BEEN  CORRECTED. 

INTRODUCTION,  p.  47. 

1.  Appeal  to  the  Emperor  to  hear  the  reasons  for  the  changes  made,  \  1. 

2.  Protest  against  the  false  charges  of  adversaries,  $$  2-5. 

3.  Importance  of  proper  ceremonies,  $  6. 

Article  XXII.  (I.).  Of  Both  Kinds,  p.  47. 

1.  The  right  of  the  laity  to  the  cup — 

(a)  Proved  from  the  words  of  Christ,  $  1. 

(b)  From  the  practice  of  the  apostolic  Church,  \  2. 

(c)  From  the  practice  of  succeeding  periods,  as  shown  by  the  testimony  of 

the  fathers,  \\  3-10. 

(d)  Not  to  be  denied  if  claimed,  \\\. 

2.  The  procession  with  the  mass  omitted  in  the  Evangelical  nhurches,  \  12. 


ANALYSIS  OF  THE  AUGSBUKG  CONFESSION.  679 

Article  XXIII.  (II.).  Of  the  Marriage  of  Priests,  p.  48. 
Introduction:  Complaints  of  incontinence  among  priests,  \\  1,  2. 

1.  The  marriage  of  priests  defended  from  the  Scriptures,  \\  3-9. 

2.  From  the  practice  of  the  ancient  Church,  22  10,  11. 

3.  From  the  recency  of  the  contrary  practice,  \\  12-14. 

4.  From  the  remedy  for  offences  God  has  provided  in  marriage,  \\  15-17. 

5.  From  the  wickedness  of  the  prohibition,  22  18-23. 

6.  From  invalidity  of  rules  conflicting  with  God's  law,  2  24. 

7.  From  the  testimony  of  Cyprian  and  the  canons,  \\  25,  26 

Article   XXIV.  (III.).  Of  the  Mass,  p.  50. 
h  The  celebration  of  the  mass  in  the  Evangelical  churches,  \\  1-9. 

id)  The  use  of  German,  \\  2-4. 
b)  The  people  receive  the  sacrament  together,  §5. 
c)  None  admitted  unless  proved,  2  6. 
(d)  How  the  people  are  taught  concerning  the  sacrament,  \\  7,  8. 

2.  Abuses  of  the  mass  among  the  Romanists,  2  10. 

(a)  Use  of  the  mass  for  gain,  \\  10-20. 

(6)  The  mass  made  an  oblation  for  daily  sins,  \\  21-33. 

(aa)  Contrarv   to    scriptural    testimony    concerning   Christ's    offering, 
U  24-29. 

(bb)  Contrary  to  the  design  of  the  sacrament,  22  30-33. 

3.  The  regularity  of  the  common   mass,  and  the  propriety  of  diminishing  the 

number  of  masses,  proved  from  Scripture  and  Church  history,  \\  34-41. 

Article  XXV.  (IV.).  Of  Confession,  p.  52. 

1.  Retention  of  confession  by  the  Evangelical  churches,  \\  1-4. 

2.  Defects  of  former  mode  of  confession  remedied,  \\  5-6. 

3.  Enumeration  of  sins  unnecessary  and  impossible,  '$,  7-12. 

(a)  Proved  from  Scripture,  §§  7—9. 

(6)  Witness  of  the  Church  writers,  \\  10-12. 

Article  XXVI.  (V.).  Of  Distinction  of  Meats,  and  of  Traditions,  p.  53. 

1.  The  doctrine  that  human  traditions  merit  grace  refuted,  2  1. 

(a)  It  obscures  the  doctrine  of  grace,  \\  4-7. 
(6)  It  obscures  the  commandments  of  God,  $£  8-11. 

(c)  By  the  multitude  of  observances  prescribed,  and  the  difficulty  of  fulfilling 
all,  it  leads  consciences  to  despair,  $2  12-17. 

2.  Necessity  of  admonishing  the  churches  of  the  errors  concerning  traditions, 

U  18-29. 

(a)  Because  the  Gospel   commands   the    doctrine   of   grace  to  be  urged, 

U  18-21. 

(b)  Because  of  the  direct  testimonies  of  Scripture  against  such  traditions, 

U  22-29. 

3.  Reply  to  the  charge  that  the  Evangelical  doctrine  promoted  lax  discipline  and 

bad  morals,  2230-39. 

4.  Proper  observance  of  traditions,  \\  40-45. 

(a)  Their  true  end,  \  40. 

(6)  The  liberty  to  be  exercised  in  their  observance,  \\  41-45. 

Article  XXVII.  (VI.).  Of  Monastic  Vows,  p.  F7. 

1.  Introduction:  Contrast  between  the  former  and  the  present  condition  of  mo- 

nastic life,  U  1-17. 
(a)  Formerly,  the  monastic  life  was  free;  now  rendered  obligatory  by  vows, 
222-14. 
(aa)  The  rigor  and  severity  of  the  vows,  22  2-9. 
(66)  The  false  doctrine  that  vows  are  equal  to  baptism,  ty  10-14. 
(6)  Formerly  the  monastic  life  was  entered  for  the  purpose  of  study  ;  no* 
for  work-righteousness,  22  15,  16. 

2.  The  invalidity  of  monastic  vows,  \  18. 

(a)  They  are  contrary  to  God's  commands,  \\  18-25. 


680  ANALYSES   AND  INDEXES. 

(b)  They  fail  in  the  essentials  of  a  true  vow — viz.  that  it  have  respect  to 

something  possible,  and  that  it  he  assumed  voluntarily  and  with  delib- 
eration, $$  27-33. 

(r.)  They  are  not  sufficient  justification  for  the  dissolution  of  a  marriage  made 
in  opposition  to  them,  $$34,  35. 

(i)  They  are  proclaimed  as  a  means  for  meriting  forgiveness  of  sins,  $$  36- 
43 ;  for  acquiring  superfluous  merits,  $  44 ;  for  entering  a  state  of  Chris- 
tian perfection,  $$  45-50. 

(e)  They  diffuse  many  pernicious  opinions  among  the  people,  $$  51  62. 

Article  XXVIII.  (VII.)-  Of  Ecclesiastical  Power,  p.  61. 

1  The  importance  of  the  doctrine,  $$  1-4. 

2  The  scriptural  doctrine  stated,  $$5-12. 

3  The  distinction  between  the  ecclesiastical  and  civil  powers,  $$  13-18. 

4.  Limitations  to  the  jurisdiction  of  bishops,  $$  19-29. 

5.  Their  power  to  institute  ceremonies  examined,  $$  30-68. 

(a)  The  argument  by  which  unlimited  power  is  claimed  for  them  stated, 

$$31-33. 
(6)  Their  inability  to  institute  any  ceremonies  conflicting  with  the  Gospel, 

or  to  demand  any  observances  not  commanded  of  God,  $$  34-52. 

(c)  The  power  of  the  bishops  or  pastors  to  establish  ordinances,  whereby  things 

may  be  done  in  good  order  in  the  Church,  maintained,  $$  53-68. 

6.  Appeal  to  the  bishops  to  relax  such  observances  as  may  be  held  without  sin, 

$$  69-77. 

Conclusion. 

1.  Why  more  abuses  are  not  mentioned,  $$  1-3. 

2.  The  motive  and  spirit  in  which  the  Confession  has  been  prepared,  $$  4,  5. 

3.  Readiness  of  the  confessors  to  add  to  this  summary  of  doctrine  still  ampler 

information,  $$6,  7. 


III.  ANALYSIS  OF  THE  APOLOGY   OF  THE 
AUGSBURG  CONFESSION. 

Preface   p.  73. 

Article  I.  Of  God,  p.  75. 

Article  II.  Of  Original  Sin,  Chapter  I.,  p.  75. 

A.  Of  the  notion  of  original  sin,  $$  2-34,  p.  76. 

1.  Restatement  of  the  definition  of  the  Confession,  $$  2,  3. 

2.  Explanation  of  the  terms  employed,  $$  4-14. 

(a)  In  antithesis  to  the  Zwinglians,  concupiscence,  disease,  inborn  cor- 
ruption, $$  4-6. 

(6)  In  antithesis  to  the  Scholastics,  "  to  be  without  the  fear  of  God  and 
faith  in  God,"  $$7-13. 
S.  The  definition  not  new,  $$  15-34. 

(a)  The  ancient  definition,  "  original  sin  is  the  want  of  original  right- 
eousness," $$  15-23. 

(6)  The  definition  of  Augustine,   "Original  sin  is  concupiscence," 
$$24,25. 

(c)  The  definitions  of  Thomas,  Bonaventura  and  Hugo,  $$  27-29. 

{d)  Scripture  proofs,  $$  30,  31. 

(e)  Importance  of  the  doctrine,  $$  32-34. 

B.  Against  the  adversaries  of  Luther,  $$  35-50,  p.  81. 

1.  Meaning  of  the  statement  that  baptism  removes  the  guilt  of  original 

sin,  but  not  concupiscence,  $$  35-37. 

2.  Concupiscence  not  merely  a  penalty,  but  a  sin,  $$  38-50. 


ANALYSIS  OF  THE  APOLOGY  381 

Article  III.  Of  Christ,  p.  83. 
Article  IV.  Of  Justification,  Chapter  II.,  p.  84. 

Objections  of  the  Confutation,  §§  1-4. 

A.  Of  the  origin  of  the   disagreement,  and   the   errors  of  the   adveis&riea, 

||5-17,  p.  84. 

1.  The  Law  and  the  promises  contrasted,  §§5,  6. 

2.  What  the  Law  demands,  §§  7,  8. 

3.  Legal  opinions  of  the  Scholastics,  §§  9-11. 

4.  Errors  and  abuses  of  their  doctrine,  §§  12-16. 

5.  These  errors  not  removed  by  the  expedient  of  a  prima  gratia,  §§  17,  18. 

6.  Nor  by  that  of  a  distinction  between  meritum  congrui  and  merit  tm  con- 

digni,  §§  19,  20. 

7.  Their  doctrine  leads  to  despair,  §  21. 

8.  True  office  of  righteousness  of  reason,  §§  22-24. 

9.  Summary  of  the  errors  on  this  point  rejected,  %$  25-28. 

10.  Testimonies  from  the  fathers  and  the  Scriptures,  §§  29-35. 

11.  No  justification  by  love,  \\  36-39. 

12.  No  justification  by  the  Law,  §§  40-42. 

13.  The  righteousness  of  the  Gospel,  §§  43-47. 

B.  What  is  justifying  faith?  §§  48-60,  p.  91. 

1.  Faith  defined,  §  48. 

2.  Distinction  between  faith  and  the  righteousness  of  the  Law,  §  49. 

3.  The  definition  established  from  Scripture,  £  50. 

4.  Illustrated  from  the  Apostles'  Creed,  §§  51,  52. 

5.  The  three  concurrent  objects  of  justifying  faith :  the  promise,  gratuity 

merits  of  Christ,  §§  53-56. 

6.  This  doctrine  clearly  taught  even  in  the  Old  Testament,  §§  57-60. 

C.  That  faith  in  Christ  justifies,  §§  61-74,  p.  94. 

1.  How  faith  is  attained,  §§  61-68. 

2.  Necessity  of  insisting  upon  the  fact  that  f'*ith  justifies,  §§  69,  70. 

3.  Faith  does  not  justify  as  an  originating  principle,  §§71,  72. 

4.  Force  of  the  exclusive  particle,  "Alone,"  g§  73,  74. 

D.  That  we  obtain  the  remission  of  sins  by  faith  alone  in  Christ,  §§  75-106, 

p.  96. 

1.  Justification  the  remission  of  sin?,  \\  75,  76. 

2.  The  remission  of  sins  attained  by  fAtth  alone,  §§  77-86. 

3.  Faith  the  righteousness  that  ay  ails  before  God,  §§  87-106. 

(a)  Proved  from  Scripture,  \\  87-102. 
(6)  Confessed  by  the  fathers,  \\  103-106. 

4.  Faith  does  not  please  en  account  of  love,  §§  107-116. 
5  The  importance  of  this  doctrine,  §§  117-121. 

Of  Love  and  thjt  I^ulfildng  of  the  Law,  Chapter  III.,  p.  104. 

t    Of  the  necespitv  of  the  new  obedience,  and  its  relation  to  faith,  §§1-61. 
1.  The  Law  to  be  fulfilled  by  Christians,  §§  1-25,  p.  104. 
(a)  Necessity  of  the  new  obedience,  §§  1-4. 
(6)  This  new  obedience  cannot  be  rendered  except  by  those  who  have 

first  been  justified  by  faith,  §§  5-8. 
(c)  The  error  of  the  adversaries  in  confining  their  attention  to  the 

second,  and  ignoring  the  first  table,  of  the  Law,  §§  9-11. 
{<?)  The  fulfilling  of  the  Law  by  Christians  a  progressive  and  never 

complete  work,  §§  11-14. 
(«)  Love  inseparable  from  faith,  §§  15-25. 
1   Why  this  fulfilling  of  the  Law  does  not  justify?  §§  26-61,  p.  107. 

(a)  Because  we  receive  remission  of  sins  for  Christ's  sake,  by  faith 

alone,  §§  26-38. 
(6)  Because  even  when  the  Law  is  fulfilled  by  Christians  their  obfr 

dience  is  incomplete  and  imperfect,  §#  39,  40. 
(c)  Because  we  dare  not  trust  in  this  fulfilling  of  the  Law,  \\  40-44. 


682  ANALYSES   AND   INDEXES. 

(aa)  Since  Christ  remains  Mediator,  even  after  we  are  justified, 

2341,42. 
(66)  Since  the  imputation  of  the  righteousness  of  the  Gospel  is 
from    the    promise,    and    is    therefore    always   of    grace, 
#242-44. 
(d)  Because  this  inchoate  fulfilling  of  the  Law  pleases  net  on  its  own 
account,  hut  only  on  account  of  faith  in  Christ,  #$45-61. 
B.  Reply  to  the  arguments  of  the  adversaries,  $#(52-279,  p.  94. 

1.  The  ground  of  their  error  concerning  good  works,  ##  62-96,  p.  114. 

(a)  Their  ignorace  of  the  fact  that  without  Christ  the  Law  cannot  be 

fulfilled,  U  62-67. 
(6)  The  three  true  motives  to  good  works  stated,  #$  68-72. 

(aa)  On  account  of  God's  command. 

(66)  To  exercise  faith. 

(cc)  On  account  of  confession  and  thanksgiving. 

(c)  The  reward  of  good  works,  ##  73-81. 

(d)  The  doctrine  of  the  merit  of  good  works  examined,  #§  82-91. 

(aa)  Its  origin,  $  82. 
(66)  Its  effects,  #  83. 
(cc)  Its  history,  ##  85-91. 

(e)  Restatement  of  the  true  doctrine,  $$  92-96. 

2.  Examination  of  scriptural  passages  appealed  to,  #$  97-164,  p.  120. 

(a)  "Though  I  have  all  faith,  etc.,  and  have  not  charity,  I  am  noth- 
ing "  (1  Cor.  13:2),  ##97-103. 
(6)  "The  greatest  of  these  is  charity"  (1  Cor.  13 :  13),  ##  104-109. 

(c)  "Charity,  which  is  the  bond  of  perfectness  "  (Col.  3  :  14),  ##  110- 

116. 

(d)  "Charity  shall  cover  the  multitude  of  sins"  (1  Pet.  4:8),  ##  117- 

122. 

(e)  "  By  works  a   man  is  justified,  and  not  by  faith  alone "  (James 

2:24),  ##123-132. 

if)  General  observations  on  Luke  6  :  37  ;  Isa.  58 :  7,  9  ;  Dan.  4  :  27 ; 
Matt.  5  :  3,  7,  ##  133-138. 

(g)  "  Forgive,  and  ye  shall  be  forgiven"  (Luke  6  :  37),  ##  138,  139. 

(h)  "  Redeem  thy  iniquities  by  showing  mercy  "  (Dan.  4  :  27),  $#  140- 
147. 

(t)  General  principles  deduced  from  these  passages,  $$  148-155. 

U)  "Alms  free  from  every  sin"  (Tobias  4  :  11),  ##  156-159. 

(k)  "Give  alms,  ....  and  all  things  are  clean  unto  you"  (Luke 
11:41),  ##160-163. 

(I)  The  testimony  of  Rom.  4  :  5,  as  opposed  to  these  false  interpreta- 
tions of  the  adversaries,  #  164. 

(m)  Summary  of  the  argument  on  the  proof-texts,  $  165. 

3.  The  doctrine  of  the  adversaries  contrasted  with  that  of  the  Gospel, 

##166-181,  p.  138. 
(a)  Their  doctrine  of  merit  derived  from  reason,  #  167. 
(6  J  Their  doctrine  of  the  infusion  of  love  from  the  Law,  $  168. 
fc)  Argument  against  both,  #  169. 

(d)  The  doctrine  of  the  Gospel  as  over  against  these  errors,  $#  170- 

179. 

(e)  The  doctrine  of  the  adversaries  a  doctrine  of  doubt,  $#  180,  181. 

4.  Their  objection  to  faith  as  the  instrumental  cause  of  justification  an- 

swered, ##  182-194,  p.  141. 
(a)  The  faith  of  justification  is  a  supernatural  work  of  God,  and  not 

the  faith  of  devils,  #182. 
(6)  The  faith  of  justification  comprehends  confidence  in  the  will,  as 

well  as  knowledge  in  the  intellect,  ##  183-190. 
Ic)  Faith  and  hope  can  be  separated  in  the  schools,  but  not  in  fact, 

§191. 
(d)  Inferences  from  the  preceding  argument,  #$  192-194. 

5.  The  opposite  doctrine  of  merit  condigni  examined,  $#  195-226,  p.  144. 


ANALYSIS  OF  THE  APOLOGY.  683 

(a)  It  obscures  the  glory  of  Christ,  \\  195-197. 
\b)  Gives  no  peace  to  the  conscience,  \\  198,  199. 
(c)  Leads  to  despair,  \  200. 

\d)  Contrary  to  the  testimony  of  the  entire  Church  and  of  Scripture, 
\l  201-226. 

6.  Counter-objections  of  the  adversaries  met,  \\  227-256,  p.  151. 

(a)  Is  there,  then,  no  need  of  good  works?  #$  227-234. 
(6)  Why,  then,  is  eternal  life  called  a  reward?  \\  235-256. 

7.  Perversions  of  the  Scholastics,  \\  257-268,  p.  157. 

8.  The  multitude  and  influence  of  adversaries  no  ground  for  disturbance 

of  believers,  \\  269-279,  p.  159. 

Articles  VII.  and  VIII.  Of  the  Church,  Chapter  IV.,  p.  161. 

Article  VII. :  1.  Of  the  definition  of  the  Church,  U  1-29,  p.  161. 

(a)  According  to  outward  fellowship,  many  wicked  men  belong  to 

the  Church,  \\  1-4. 

(b)  According  to  the  fellowship  of  faith  and  the  Holy  Ghost  in  hearts, 

it  is  the  congregation  of  saints,  \\  5-8. 

(c)  Consolation  of  this  doctrine,  \\  9-11. 

(d)  The  Church  not  properly  an  outward  polity,  but  the  true  people 

of  God,  H  12-16. 

(e)  Wicked  men  not,  properly  speaking,  the  Church,  \\  17-19. 
{/)  The  perpetuity  and  marks  of  the  true  Church,  \\  20-22. 
(g)  The  Romish  idea  of  the  Church  rejected,  $$  23-27. 

(h)  The  scriptural  doctrine  restated,  §§  28,  29. 
2.  Of  the  unity  of  the  Church,  \\  30-46,  p>  168. 
(a)  Its  true  unity  a  spiritual  unity,  \\  30,  31. 
(6)  Dissimilarity  of  rites  no  breach  of  unity,  \\  32-37. 
(c)  Appeal  of  the  adversaries  to  apostolic  usage  answered,  \\  38-46. 
Article  VIII.:  1.  The  sacraments  efficacious  even  when  administered  by 
wicked  ministers.  \\  47-49. 
2.  The  use  of  civil  ordinances  allowed  the  Christian,  \  50. 

Article  IX.  Of  Baptism,  p.  173. 
Infant  baptism  approved,  \\  51-53. 

Article  X.  Of  the  Holy  Supper,  p.  174. 
The  true  presence  maintained,  gg  54-57. 

Article  XI.  Of  Confession,  p.  175. 

1.  The  exception  of  the  adversaries  stated,  \  58. 

2.  The  comfort  derived  from  absolution,  \  59. 

3.  How  frequently  the  Lord's  Supper  should  be  used,  \\  60-62. 

4.  An  enumeration  of  sins  unnecessary,  $§  63-67. 

Article  XII.  Of  Repentance,  Chapter  V.,  p.  178. 

1.  Importance  of  the  controversy,  $  1-3. 

2.  Various  erroneous  views  of  the  Scholastics  and  Romanists  recounted, 

$2  4-27.  m 

3.  The  Gospel  doctrine  of  repentance  stated,  \\  28-43 

(a)  Contrition  the  first  element,  \\  29-34. 

(6)  Faith  the  second,  \\  35-38. 

(c)  Faith  is  conceived  and  strengthened  in  absolution,  \\  39-43. 

4.  The  Gospel  doctrine  of  repentance  proved — 

(a)  From  scriptural  statements,  $#  44-54. 

(6)  From  the  lives  of  the  saints  recorded  in  Scripture,  \\  55-58. 
*V.  Objections  of  the  adversaries  against  faith  as  a  part  of  repentance  ex 
amined,  §  59. 
(a)  The  faith  mentioned  is  special,  and  not  general,  \  60. 
ib)  Absolution  requires  this  faith,  1$  61.  62. 


<;sl  ANALYSES  AND   IXDl'.Xl'S. 

(c)  Remission  of  sins,  which  the  adversaries  acknowledge  as  the  go.il 

of  repentance,  requires  this  faith,  §§ 63-74. 

(d)  The  doctrine  of  the  merit  of  an  elicit  act  of  love  an  annulling  of 

the  Gospel,  i|  76-87. 

(e)  Their  doctrine  <l<stn>vs  all  peace  of  conscience,  $$88-90. 
(/)  Examination  of  patristic  testimony,  $$91-97. 

Of  Confession  and  Satisfaction,  Chapter  VI.,  p.  195. 

1  Of  confession,  \\  1-15,  p.  195. 

(a)  Confession  to  be  retained  because  of  the  absolution,  $$2-4. 

(6)  Enumeration  of  offences  unnecessary,  $$  5-15. 
2.  Of  satisfactions,^  16-81,  p.  198. 

(a)  Their  origin  explained,  $$  16-18. 

(6)  Their  worth  and  effect,  $$  19-24. 

(c)  The  arguments  by  which  they  are  supported  examined,  $$  25-43. 

(d)  The  argument  against  them  presented,  $$  43-50. 

(aa)  The  doctrine  derogates  from  the  death  of  Christ  as  a  satis- 
faction, $$  43-48. 
(66)  And  obscures  repentance  and  grace,  $$  49,  50. 

(e)  Counter- arguments  of  the  adversaries  met,  $$51-69. 

(aa)  "  Punishment  necessary  for  repentance,"  but  not  as  merit  or 

price,  $$  51,  52. 
(66)  "The  punishment  of  sin  an  act  of  God's  justice,"  $$53-69. 
(aaa)  But  contritions  more  truly  a  punishment  than  satis* 

factions  are,  $  53. 
(666)  Not  all  afflictions  punishments,  $$  54-64. 
(ccc)  Common  calamities  are  not  removed  by  canonical 
satisfactions,  but  by  contrition,  $$65-69. 
(/)  The  testimony  of  the  fathers,  $$  70-74. 
(g)  Canonical  satisfactions  not  commanded  in  the  Gospel,  $$  75-80. 

Article  XIII.  Of  the  Number  and  Use  of  the  Sacraments,  Chapter  VII., 

p.  213. 

1.  Their  number,  $$  1-17. 

(a)  The  Zwinglian  and  Anabaptist  notion  of  a  sacrament  rejected, 

81. 

(6)  Principle  enunciated  according  to  which  the  sacraments  ought  to 
be  enumerated,  $  2. 

(c)  Definition  proposed,  $  3. 

(d)  The  three  sacraments  comprised  in  this  definition,  $$  4,  5. 

(e)  Confirmation  and  extreme  unction  no  sacraments,  $  6. 
(/)  Ordination  not  a  sacrament,  $$  7-13. 

}g)  Matrimony  not  a  sacrament,  $$  14,  15. 

(h)  According  to  the  definition  of  the  adversaries,  the  number  of  the 
sacraments  more  than  seven,  $$  16,  17. 

2.  Their  use,  $  18. 

(a)  They  do  not  confer  grace  ex  opere  operato,  $  18. 

(6)  They  must  be  used  in  faith,  $  19-22. 

(c)  Abuses  arising  from  the  opinion  of  an  opus  operatum,  $  23. 

Article  XIV.  Of  Ecclesiastical  Orders,  p.  217. 
No  desire  to  revolt  against  the  authority  of  the  bishops,  except  as  by  their  con- 
demnation of  scriptural  doctrine  they  have  rendered  it  necessary,  $$  24-28. 

Article  XV.  Of  Human  Traditions  in  tlie  Church,  Chapter  VIII.,  p.  218 

1.  Human  traditions  cannot  merit  grace,  $$  1,2. 

2.  The  adversaries  in  teaching  otherwise  are  judaizing,  $$  3-5. 

3.  Scripture  proofs,  $$6-12. 

4.  Traditions  were  instituted  originally  not  for  this  purpose,  §  13. 

5.  Folly  of  instituting  them  for  such  purpose  now,  $$  14-17. 

6.  Doctrine  of  the  adversaries  a  mark  of  Antichrist,  $$  18-21. 


ANALYSIS  OF  THE  APOLOGY.  685 

7.  How  the  original  end  of  traditions  became  perverted,  §§  22-24. 

8.  Evils  flowing  from  this  perversion,  §§  25-28. 

9.  Additional  Scripture  proof's  that  these  traditions  are  unnecessary,  §§  29, 30 

10.  The  bishops  have  no  power  to  institute  services  with  this  design,  \\  31- 

37. 

11.  Useful  Church  ordinances  and  edifying  ceremonies  not  to  be  abolished, 

§§  38-44. 

12.  Bodily  discipline  not  to  be  neglected,  §§45-48. 

13.  Solution  of  the  difficulties  involved,  §§49-52. 

Article  XVI.  Of  Political  Order,  p.  227. 

1.  The  distinction  between  the  kingdom  of  Christ  and  a  civil  government, 

§§53-57. 

2.  Legal  redress  allowed  by  the  Gospel,  §§58-60. 

3.  Christians  allowed  to  hold  property,  §§  61-64. 

4.  The  Gospel  doctrine  strengthens  the  magistrate,  §  65. 

Article  XVII.  Of  Christ's  Return  to  Judgment,  p.  229. 

Article  XVIII.  Of  the  Free  Will,  p.  230. 

1.  The  doctrine  of  the  adversaries  Pelagian,  §§  68,  69. 

2.  In  what  sense  the  will  is  free,  and  in  what  it  is  not,  §§  70-76. 

Article  XIX.  Of  the  Cause  of  Sin,  p.  231. 

Article  XX.  Of  Good  Works,  p.  232. 

1.  The  assurance  of  the  adversaries,  §§78-86. 

2.  Scriptural  proof  of  the  doctrine  that  sins  are  gratuitously  remitted  for 

Christ's  sake,  §§  87-88. 

3.  Testimony  cited  by  the  adversaries  examined,  §§  89-91. 

Article  XXI.  Of  the  Invocation  of  Saints,  Chapter  IX.,  p.  235. 

1.  Futile  efforts  of  the  Confutation  to  prove  that  the  saints  should  be  wor 

shipped,  §§  1-3. 

2.  A  threefold  honor  to  the  saints  approved,  §§  4-7. 

(a)  We  should  thank  God  for  their  lives,  §  4. 

(b)  We  should  rejoice  in  the  examples  of  mercy  presented,  §  5. 

(c)  We  should  imitate  their  faith  and  other  virtues,  §  6. 

3.  The  angels  and  saints  pray  for  the  Church  in  general,  §§8,  9. 

4.  But  they  should  not  be  invoked,  §§  10-13. 

(a)  Scripture  gives  no  such  command,  §  10. 
(6)  They  are  not  omniscient,  §  11. 

(c)  Prayer  without  faith  resting  on  God's  Word  is  not  prayer,  §§  12, 
13. 

5.  Nor  dare  thev  be  made  mediators  and  propitiators,  as  by  the  adversa- 

ries, §§  14-20. 

6.  By  invoking  the  saints  they  dishonor  Christ,  §§  21-31. 

7.  Abuses  springing  from  this  practice,  §§  32-37. 

8.  Summary  of  charges  against  the  adversaries,  and  appeal  to  the  Em- 

peror, §§  38-44. 

Article  XXII.  Of  Both  Kinds  in  the  Lord's  Supper,  Chapter  X.,  p.  243. 

1.  Both  parts  of  the  Lord's  Supper  belong  to  the  entire  Church,  §§  1-5. 

2.  The  adversaries  unable  to  present  any  scriptural  ground  for  a  departure 

from  this  order,  §§  6-8. 

3.  The  onlv  ground  of  this  departure,  human  preference  and  priestly  am- 

bition, §§  9-13. 

4.  The  Church  has  only  borne  this  injurv ;    it  does  not  approve  of  it, 

U  14-17. 
44 


G$Q  ANALYSES  AND  INDEXES. 

Article  XXIII.  Of  the  Marriage  of  Priests,  Chapter  XI.,  p.  246. 

A.  Of  the  reasons  for  disapproving  celibacy,  §§  1-59. 

1.  Assurance  of  the  adversaries,  §§  1-5. 

2.  The  law  compelling  the  celibacy  of  priests  c.innot  be  defended,  }\  6-59. 

(a)  Marriage  is  founded  on  the  divine  order  ordained  in  the  creation, 

and  therefore  pertaining  to  all,  §§  7,  8. 
(6)  The  right  to  contract  marriage  is  a  natural  right,  and  therefore  i*> 

immutable,  \\  9-13. 

(c)  1  Cor.  7  :  2  pertains  to  all  men  who  have  not  a  special  gift  of  con- 

tinence, §§ 14-22. 

(d)  The  ancient  canons  allowed  the  marriage  of  priests;  celibacy  is  an 

innovation,  §§23-25. 

(e)  The  defence  of  constrained  celibacy  under  the  pretext  of  superior 

holiness  hypocrisy,  §§  26-50. 
(aa)  In  believers  marriage  is  pure,  because  it  is  sanctified  by  the 

Word  of  God,  §§  28-34. 
(66)  There  may  be  greater  purity  in  the  married  than  even  in 

those  who  are  truly  continent,  §  35. 
(cc)  There  is  nothing  meritorious  in  celibacy,  §§  36-50. 
(/)  The  dangers  to  souls  and  public  scandals  that  have  arisen  from 
this  law,  §§  51-59. 

B.  Of  the  arguments  of  the  adversaries,  §  60. 

1.  They  appeal  to  a  revelation,  although  their  law  is  contrary  to  manifest 

testimonies  of  Scripture,  §§  62,  63. 

2.  They  demand  that  priests  ought  to  be  pure,  but  this  refers  to  inner  pu- 

rity of  heart,  and  marriage  is  not  impure,  §§  64-66. 

3.  "The  marriage  of  priests  is  the  heresy  of  Jovinian ;"  and  yet  in  his 

time  the  law  concerning  celibacy  unknown,  §§  67-69. 

4.  Conclusion,  §§  70,  71. 

Article  XXIV.  Of  the  Mass,  Chapter  XII.,  p.  259. 

1.  How  the  mass  is  celebrated  in  the  Evangelical  churches,  §§  1-5. 

2.  The  abolition  of  the  private  mass  defended,  §§  6-8. 

3.  The  mass  confers  no  grace  ex  opere  operato,  §§  9-13. 

K.    What  a  sacrifice  is,  and  what  are  the  species  of  sacrifice,  §§  16-65,  p.  261. 

1.  Distinction  between  a  sacrament  and  a  sacrifice.  §§16-18. 

2.  The  species  of  sacrifice  are  two — the  one  propitiatory,  the  other  eucha- 

ristic,  §§19-21. 

3.  The  death  of  Christ  the  only  propitiatory  Sacrifice,  §§  22-24. 

4.  All  other  sacrifices  eucharistic,  §§  25,  26. 

6.  The  worship  of  the  New  Testament  spiritual,  §§  27-30. 

6.  Counter-proofs  of  the  adversaries  (Mai.  1:11;  3:3;  Ex.  29:38  sq.; 

Dan.  8  :  11 ;  12  :  11  ;  Heb.  5  : 1)  examined  and  explained,  §§  31-63. 

7.  Abuses  arising  from  this  error,  §§  64,  65. 

B.  What  the  fathers  thought  concerning  sacrifice,  §§  66,  67,  p.  272. 

C.  Of  the  use  of  the  sacrament  and  of  sacrifice,  §§  68-77,  p.  273. 

D.  Of  the  term  "mass,"  §§  78-88,  p.  275. 

E.  Of  mass  for  the  dead,  §§  89-99,  p.  277. 

Article  XXVII.  Of  Monastic  Vows,  Chapter  XIII.,  p.  280. 

1.  The  crimes  of  monasticism,  §§  1-8. 

2.  The  questions  involved  in  the  controversy,  §§  9,  10. 

3.  Statement  of  the  grounds  for  disregarding  monastic  vows,  §§  11-57. 

(a)  No  vow  lawful  whereby  the  one  who  vows  believes  that  he  meritd 

the  remission  of  sins,  §§  11-20. 

(b)  Obedience,  poverty  and  celibacy  are  Adiaphora,  §§  21-50. 

(c)  The  vow  of  celibacy  contrary  to  a  law  implanted  in  nature,  and 

therefore  unjustifiable,  §§  51,  52. 

(d)  Tie  wickedness  of  monasteries  such  that  some  are  deporting  them, 

22  63-56. 


ANALYSIS  OF  THE  SMALCALD  ARTICLES.  687 

(e)  The  testimony  of  the  ancient  canons  induce  others  to  abs  adon  the 
monastic  life,  $  57. 

4.  Reply  of  the  adversaries  considered,  \\  58-68. 

5.  Conclusion,  69,  70. 

Article  XXVIII.  Of  Ecclesiastical  Power,  Chapter  XIV.,  p.  295. 

1.  The  points  at  issue,  \\  1-6. 

2.  The  bishops  have  no  right  to  impose  traditions  not  enjoined  iu  God's 

Word,  |§  7-14. 

3.  Traditions  may  be  observed  when  not  regarded  necessary  services 

4.  Arguments  of  the  adversaries  considered,  \\  17-27 


IV.   ANALYSIS   OF   THE   SMALCALD   ARTI- 
CLES. 

Prefa.ce,  p.  307. 

Part  I.  Of  the  Chief  Articles  concerning  the  Divine 

Majesty,  p.  311. 

The  unity  of  the  divine  essence. 

Personal  characteristics  within  the  Godhead. 

Incarnation  of  the  Son  of  God,  and  the  acts  belonging  to  his  mediatorial  office. 

Part  II.  Of  the  Articles  which  refer  to  the  Office 
and  Work  of  Jesus  Christ,  or  our  Redemption,  p.  312. 

Article  I.  Of  the  Merit  of  Jesus  Christ,  and  that  Man  is  Justified  by  Faith 
alone,  which  Appropriates  this  Merit,  p.  312. 

Article  II.  Of  the  Mass,  p.  312. 

1.  Statement  of  the  point  of  controversy,  \  1. 

2.  Considerations  against  the  Papal  mass  presented  for  the  thought  of 

fair-minded  men  among  the  adversaries,  \\  2-10. 
(a)  It  is  a  human  device,  \  2. 
(6)  It  is  unnecessary,  \  3. 

(c)  The  sacrament  can  be  received  in  a  better  way,  \\  4,  5. 

(d)  It  is  connected  with  numerous  and  dangerous  abuses,  \  6. 

(e)  It  is  used  as  a  means  to  obtain  forgiveness  of  sins,  \  7. 

(/)  The  presumption  of  employing  it  as  a  devotional  exercise,  \\  8,  9 

3.  The  abuses  which  it  has  originated,  \\  11-24. 

(a)  Purgatory,  \\  12-15. 

lb)  The  apparitions  of  evil  spirits,  \\  16,  17. 

(e)  Pilgrimages,  \\  18-20. 

(d)  Fraternities,  \  21. 

(e)  Relics  of  saints,  \\  22,  23. 
(/)  Indulgences,  \  24. 

(g)  Invocation  of  saints,  \\  25-29. 

Article  III.  Of  Chapters  and  Cloisters,  p.  317. 

1.  They  should  be  devoted,  as  originally  intended,  to  educational  pur 

poses  \  1. 

2.  If  this  bo  not  done,  they  should  be  destroyed,  \  2. 


CSS  ANALYSES  AND   INDEXES. 

Article  IV.  Of  the  Papacy,  p.  318. 

1.  The  Pope  not  head  of  the  Church  by  divine  right,  \\  1-6. 

2.  If,  by  human  right  this  position  were  conceded  him,  it  would  be  of  no 

benefit  to  the  Church,  \\  7-9. 

3.  The  Pope  the  true  Antichrist,  \\  10-14. 

4.  Conclusion  of  Part  II.,  \\  15,  16. 

Part  III.  Articles  for  the  Consideration  of  Learned 
and  Reasonable  Men,  p.  321. 

Article  I.  Of  Sin,  p.  321. 
1    Declaration  of  the  sin  derived  from  Adam's  transgression,  and  the  eviJ 

works  that  proceed  therefrom,  \\  1-3. 
2.  Enumeration  of  Scholastic  dogmas  concerning  human  ability  in  conflict 

with  the  scriptural  doctrine,  §£4-11. 

Article  II.  Of  the  Law,  p.  322. 

1.  The  primary  design  of  the  Law,  and  why  ineffectual,  \\  1-3. 

2.  The  chief  office  of  the  Law,  as  now  declared,  §g  4,  5. 

Article  III.  Of  Repentance,  p.  323. 

1.  Of  the  scriptural  doctrine  of  repentance,  \\  1-9. 

(a)  The  office  of  the  Law  in  the  New  Testament,  \\  1-3. 
(6)  The  office  of  the  Gospel,  as  completing  the  repentance  wrought  by 
the  Law,  U  4-8. 

2.  Of  the  false  repentance  of  the  Papists,  \\  10-45. 

(a)  Its  origin  in  improper  conception  of  original  sin,  \  10. 
(6)  Its  sphere  confined  to  actual  sins,  §  11. 

(c)  Its  three  parts,  contrition,  confession  and  satisfaction,  which  are 
claimed  to  be  meritorious  acts,  §§12. 
(aa)  How  confidence  which  should  be  placed  in  Christ  is  there- 
by diverted  to  man's  own  works,  \\  12,  13. 
(66)  Errors  connected  with  their  contrition,  §|  15-18 
(cc)  Errors  connected  with  their  confession,  \\  19,  20. 
(dd)  Errors  connected  with  their  satisfaction,  \\  21-28. 

3.  This  false  contrasted  with  scriptural  repentance : 

(a)  The  latter  acknowledges  man's  entire  corruption  and  impotence, 

U  30-35. 
(6)  The  latter,  which  recognizes  nothing  in  us  that  is  not  sin,  is  not 

partial  and  uncertain  like  the  former,  which  is  confined  to  acts 

of  sin,  g  36. 

(c)  The  latter  is  accompanied  also  by  a  confession  and  a  satisfaction, 

which  are  likewise  neither  partial  nor  uncertain,  \\  37,  38. 

(d)  The  latter  continues  until  death,  \  40. 

4.  Warning  against  those  who  hold  that  faith  may  exist  in  men  who  are 

guilty  of  manifest  crimes,  \\  42-45. 

Article  IV.  Of  the  Gospel,  p.  330. 
The  forms  in  which  the  consolation  of  the  Gospel  is  administered. 

Article  V.  Of  Baptism,  p.  330. 

1.  The  true  nature  of  baptism  defined,  §  1. 

2.  The  false  opinions  of  Scholastics  rejected,  §§2,  3. 

3.  Infant  baptism  defended,  \  4. 

Article  VI.  Of  the  Sacrament  of  the  Altar,  p.  330. 

1.  The  true  presence  of  Christ's  body  and  blood,  §  1. 

2.  Communion  under  both  forms  maintained,  \\  2—4. 

3.  Tra-isubstautiation  rejected,  $5. 


ANALYSIS  OF  THE  SMALCALD  ARTICLES.  689 

Article  VII.  Of  the  Keys,  p.  331. 
The  power  of  the  keys  is  to  be  exercised  not  only  with  gross  and  manifest,  bu' 
also  with  subtile  and  secret,  sins,  which  are  known  only  to 
God. 

Article  VIII.  Of  Confession,  p.  331. 

1.  Confession  and  absolution  to  be  retained,  §1. 

2.  The  enumeration  of  sins  free  to  every  one,  \  2. 

3.  As  true  absolution  must  be  restricted  to  the  external  or  written  Word, 

enthusiasm,  or  the  claim  to  have  the  Spirit  without  or  beyond 
the  written  Word,  is  refuted,  \\  3-13. 

Article  IX.  Of  Excommunication,  p.  333. 
The  greater  excommunication — i.  e.  that  which  inflicts  civil  penalties — rejected. 
The  less,  which  does  not  admit  open  and  obstinate  sinners  tc 
communion,  approved. 

Article  X.  Of  Ordination  and  the  Call,  p.  332. 
The  right  of  the  Evangelical  churches  to  ordain  ministers. 

Article  XL  Of  the  Marriage  of  Priests,  p.  334. 

Attack  upon  the  Romish  prohibition,  and  defence  of  Protestant  permission,  of 
marriage  of  the  clergy. 

Article  XII.  Of  the  Church,  p.  334. 

1.  The  Papacy  not  the  Church,  2  1. 

2.  What  the  Church  is,  §  2. 

3.  Wherein  the  holiness  of  the  Church  consists,  \  3. 

Article  XIII.  How  Man  is  Justified  before.  God,  and  of  Good  Works, 

p.  335. 

1.  Justification  by  faith,  2  1. 

2.  Good  works  follow  faith,  so  that  where  they  do  not  follow  the  faith  i* 

false,  U  2-4. 

Article  XIV.  Of  Monastic  Vows,  p.  335. 
Monastic  vows  directly  conflict  with  the  chief  article  of  the  Christian  faith. 

Article  XV.  Of  Human  Traditions,  p.  336. 

1.  The  godless  doctrine  of  the  Papists,  22  1,  2. 

2.  Conclusion  of  Part  III.,  \\  3-5. 

(a)  Nothing  concerning  the  above  articles  can  be  yielded,  2  3. 

(b)  Enumeration  of  some  superstitious  illusions  of  the  Papists,  224,  5, 


APPENDIX. 

OF  THE  POWER  AND  PRIMACY  OF  THE  POPE. 
I.  Of  the  Pope,  2 1-59,  p.  339. 

Introduction:  The  points  in  controversy  stated,  22  1-6. 

1.  The  bishop  of  Rome  net  universal  bishop  according  to  divine  right — 

(a)  Proved  from  Scripture,  \\  7-11. 

(6)  From  the  testimony  of  the  ancient  Church,  \\  12-21. 

(c)  Scripture  passages  cited  to  the  contrary  explained,  \\  22-30. 

2.  The  power  conferred  by  Christ  upon  his  apostles  purely  spiritual, 

22  31-34 


690  ANALYSES  AND  INDEXES. 

8.  The  necessity  of  complete  severance  from  the  government  of  the  Pop* 
^  $$  35-59. 
(a)  No  obedience  to  be  rendered  those  who  defend  godless  services  oi 

false  doctrine,  $  38. 
(6)  The  Popes  defend  such  services  and  doctrines,  #$39-48. 

(aa)  The  marks  of  Antichrist  applied  to  the  Papacy,  $?  39-42. 
(66)  Some  of  the  godless  services  and  false  doctrines  en umeiated: 
the  profanation  of  masses,  the  Romish  doctrines  of  re 
pentance,  of  justification,  of  sin,  of  the  necessity  of  the 
enumeration  of  sins,  of  satisfactions,  indulgences,  wor- 
ship of  saints,  the  tradition  concerning  celibacy,  the  false 
doctrine  and  godless  service  of  vows,  \\  43-48. 

(c)  The  two  great  sins  of  the  Papacy :  of  defending  these  errors  by 

nnjnst  punishments,  and  of  wresting  the  decision  of  ecclesias- 
tical controversies  from  the  Church,  §$49-51. 

(d)  An  appeal  to  all  godly  men,  and  especially  to  rulers,  to  reject 

these  errors,  and  to  provide  for  their  removal  from  the  Church, 
$$52-59. 

II.  0/  the  Power  and  Jurisdiction  of  Bishops,  $$  60-82,  p.  348. 

1.  The  paritv,  according  to  divine  right,  of  all  pastors,  elders  and  bishops, 

$$  60-64. 

2.  The  consequent  legitimacy,  according  to  divine  right,  of  ordination 

performed  by  a  pastor  in  his  own  church,  and  the  necessity  for 
the  Church  to  assert  this  right  when  the  regular  bishops  are 
enemies  of  the  Gospel,  $$  65-72. 

3.  For  the  same  reason,  the  jurisdiction  of  excommunication  is  denied  the 

bishops,  and  transferred  to  the  pastors,  $$73-76. 

4.  The  jurisdiction  in  forensic  cases,  especially  those  pertaining  to  mar- 

riage, having  been  committed  to  them  entirely  on  the  author- 
ity of  human  right,  should  also,  because  of  its  unjust  exercise, 
be  withdrawn,  $$77,  78. 

f>  Summing  up  of  the  argument  of  the  Appendix,  showing  the  reasons 
why  they  are  no  longer  to  be  recognized  as  bishops,  $  79. 

6.  The  charge  added  that  the  bishops  are  defrauding  the  Church  of  alms, 
$$  80-82. 


V.  THE   SMALL  AND   LARGE   CATECHISMS. 

[Analysis  not  given,  for  reasons  stated  in  Preface  to  this  volume.] 


VI.  ANALYSIS  OF  THE  FORMULA  OF  CON- 
CORD. 

PAKT  I.— EPITOME. 

Introduction.    Of  the  Comprehensive  Summary  Rule 
and  Standard,  p.  491. 

1.  The  Holy  Scriptures  the  only  rule  and  standard,  $$  1,  2. 

2.  Enumeration  of  the  Confessions  of  the  Church,  $$  3-^6. 

i.   Distinction  between  the  authority  of  the  Holy  Scriptures  and  that  of 

the  Confessions,  2S7   8. 


ANALYSIS  OF  THE  FORMULA  OF  CONCORD.  691 

Chapter  I.  Of  Original  Sin,  p.  493. 

1.  Statement  of  the  controversy,  $  1. 

2.  Affirmative  statement  of  the  pure  doctrine: 

(a)  The  distinction  between  human  nature  and  original  sin,  \  2. 
fo)  The  reasons  for  the  distinction,  \\  3-7. 

(c)  The  extent  of  Original  Sin,  ty  8-10. 
8.  Negative :  Rejection  of  false  doctrines : 

(a)  Pelagian  errors,  \\  11-14. 
(6)  Synergistic  errors,  §§  15,  16. 
\c)  Manichaean  errors,  \\  17-19. 

(d)  Arguments  of  adversaries  rejected. 

(aa)  Abuse  of  terms  employed  by  Luther,  \\  20,  21. 

fob)  Ambiguity  of  "  nature,"  \  22. 

(cc)  Use  of  philosophical  terms,  \\  23,  24. 

Chapter  II.  Of  the  Free  Will,  p.  496. 

1.  The  controversy  stated,  \  1. 

2.  The  pure  scriptural  doctrine: 

(a)  The  blindness  of  the  intellect  in  spiritual  things,  $2. 

(6)  The  enmity  of  the  will  to  God,  and  the  entire  impotence  of  man 

with  respect  to  spiritual  life,  §  3. 
(c)  Conversion  a  work  of  God's  Spirit  through  the  means  of  grace, 

3.  Rejection  of  contrary  and  false  doctrines,  \  7  &qq. 

(a)  Enumeration  of  errors : 
(aa)  Of  Stoical  and  Manichaean  fatalism,  \  8. 
(bb)  Of  Pelagianism,  \  9. 

\cc)  Of  Semi-Pelagianism  and  Synergism,  \\  10,  11. 
\dd)  Of  sinless  perfection,  $  12. 
fee)  Of  enthusiasm,  $  13. 
[ff)  Of  Flacianism,  I  14. 

(b)  Examination  of  several  frequently  used  formulas,  \\  15-18. 

(c)  Brief  declaration  of  the  "  number  of  causes  "  of  conversion,  \  19. 

Chapter  III.  Of  the  Righteousness  of  Faith  before  God,  p.  500. 

1.  The  controversy  stated,  $g  1,  2. 

2.  The  pure  scriptural  doctrine: 

(a)  Christ  our  righteousness  according  to  both  natures,  \  3. 

(b)  God  forgives  sins  out  of  pure  grace,  \  4. 

(c)  Faith  alone  is  the  means  whereby  we  apprehend  Christ  as  Saviour, 

(d)  What  justifying  faith  is,  \  6. 

(e)  Meaning  of  the  word  "to  justify,"  \\  7,  8. 
(/)  The  certainty  of  faith,  \  9. 

(g)  Doctrine  of  the  exclusive  particles,  \  10. 
(h)  Relation  of  faith  to  good  works,  §  11. 

3.  Rejection  of  contrary  and  false  doctrines : 

(a)  Chief  error  of  Osiander,  \  12.  (6)  Of  Stancar,  1 13.  (c)  Other 
errors  of  Osiander,  \\  14-16. 

(d)  Errors  of  the  opposite  extreme,  $  17. 

(e)  Corruptions  of  the  pure  doctrine  connected  with  the  ambiguity  of 

the  Interim,  U  19-23. 

Chapter  IV.  Of  Good  Works,  p.  503. 

1.  Statement  of  the  controversies,  \\  1-4. 

2.  The  pure  scriptural  doctrine: 

(a)  Relation  of  faith  to  good  works,  \  6.  (b)  Exclusion  of  good  works 
from  articles  "  Of  Justification,"  \  7.  (c)  All  men  in  duty 
bound  to  do  good  works,  $  8.  (d)  In  what  sense  term  "  neces- 
sary "  is  allowable,  \  9.  (e)  Limitation  of  terms,  $10.  (/) 
Charge  of  teaching  indifference  of  good  works  repelled,  §11. 


692  ANALYSES  AND   INDEXES. 

(g)  Spontaneity  of  good  works,  §  12.     (h)  Freedom  of  spirit  not 
perfect,  §  13.     (»')  Non-imputation  of  this  infirmity  to  the  elect, 
g  14.     (j)  How  faith  and  salvation  are  preserved  and  retained, 
§15. 
3.  Rejection  of  false  doctrines: 

(a)  That  good  works  are  necessary  to  salvation,  §  16. 

(6)  That  good  works  are  injurious  to  salvation,  \\  17,  18. 

(c)  That  faith  in  Christ  and  the  Holy  Ghost  may  exist  where  there  is 
a  deliberate  purpose  to  sin,  §  19. 

CHAFrER  V.  Of  the  Law  and  the  Gospel,  p.  506. 

1.  Statement  of  the  controversy,  \  1. 

2.  The  pure  scriptural  doctrine: 

(a)  Distinction  between  the  Law  and  the  Gospel,  \  2.  (6)  Definition 
of  the  Law,  §£3,  4.  (c)  Meaning  of  the  term  "Gospel,"  §§5, 
6.  (d)  How  the  revelation  of  sin  is  made,  §§  7-9.  (e)  Pecu- 
liar office  of  the  Gospel,  §  10. 

3.  Rejection  of  the  contrary  doctrine,  that  the  Gospel  convicts  of  sin,  \  11. 

Chapter  VI.  Of  the  Third  Use  of  the  Law,  p.  508. 

1.  Statement  of  the  controversy,  \  1. 

2.  The  pure  scriptural  doctrine : 

(a)  Believers  are  not  without  law,  §  2.  (b)  The  Law  to  be  preached 
even  to  the  regenerate  and  justified,  §  3.  (c)  Need  of  the  Law 
because  of  the  imperfection  of  sanctification,  \  4.  {d)  Distinc- 
tion between  the  works  of  the  Law  and  the  fruits  of  the  Spirit, 
§§5,6. 

3.  Rejection  of  the  false  doctrine,  that  the  law  of  God  is  not  to  be  urged 

upon  true  believers,  §  8. 

Chapter  VII.  Of  the  Lord's  Supper,  p.  509. 

1.  Historical  introduction,  §  1. 

2.  Statement  of  the  controversy,  \\  2-5. 

3.  The  pure  scriptural  doctrine : 

(a)  The  true  presence,  \\  6,  7.  (b)  The  consecration,  \\  8,  9.  (c)  Vhe 
foundation  of  the  doctrine  of  the  true  presence,  \\  10-14.  (d) 
The  oral  partaking  of  the  body  and  blood,  §  15.  (c)  Th*?  re- 
ception of  Christ's  body  and  blood  by  both  worthy  and  un- 
worthy communicants,  \\  16-20. 

4.  Rejection  of  false  doctrines : 

(a)  Of  the  Papists,  g§  22-24.  (6)  Of  those  who  deny  the  true  pres- 
ence, §§  25-36.  (c)  Of  those  who  err  concerning  the  partaking 
by  both  worthy  and  unworthy,  \\  37-39.  (d)  Of  adoration  of 
elements,  §  40.  (e)  Examination  of  unjust  inferences  and  false 
charges,  $§41,  42. 

Chapter  VIII.  Of  the  Person  of  Christ,  p.  516. 

1.  Origin  of  the  controversy,  \  1. 

2.  Statement  of  the  controversy,  §§2,  3. 

3.  The  pure  scriptural  doctrine : 

(a)  The  personal  union,  §§4-6.     (6)  The  properties  of  the  two  na 
tures,  and  their  relation  to  each  other,  \\  7-16.     (c)  The  bear- 
ing of  this  doctrine  on  that  of  the  Lord's  Supper,  §  17.     (d) 
The  opposition  of  this  doctrine  to  Nestorianism  and  Euty 
chianism,  \  18. 

4.  Rejection  of  the  fa  lse  doctrines : 

Twenty-oo  errors  enumerated  of  Nestorius,  Eutyches,  Arius,  MarcJon 
and  others,  §§  19-39. 

Chapter  IX.  Of  the  Descent  of  Christ  into  Hell,  p.  522. 

1.  Statement  of  the  controversy,  §  1. 

2.  Limitations  to  be  observed  in  the  discussion,  \\  2,  3. 


ANALYSIS  OF  THE  FORMULA  OF  CONCORD.  693 

Chapter  X.  Of  Ecclesiastical  Ceremonies,  p.  522. 

1.  Statement  of  the  controversy,  $  2. 

2.  Pure  scriptural  doctrine: 

(a)  Ecclesiastical  rites  not  enjoined  in  God's  Word  are  not  of  them- 
selves divine  services,  \  3.  (b)  Power  to  change  ecclesiastical 
rites,  1 4.  (c)  Caution  to  be  exercised  with  respect  to  the  weak, 
\  5.  (d)  No  concession  to  be  made  even  with  respect  to  Adi- 
aphora  in  times  of  persecution,  \  6.  (e)  Dissimilarity  in  rites 
no  ground  for  Church  censure,  \  7. 

3.  Rejection  of  the  false  doctrine : 

Four  contrary  errors  stated,  \\  8-12. 

Chapter  XI.  Of  God's  Eternal  Predestination  and  Election,  p.  525. 

1.  Introduction,  $  1. 

2.  The  pure  scriptural  doctrine : 

(a)  Distinction  between  foreknowledge  and  predestination,  §§2-5.  (b) 
God's  decrees  not  absolute,  but  hypothetical,  \\  6-12.  (c)  Cau- 
tion to  be  observed  in  considering  this  doctrine,  \\  13-15. 

3.  Rejection  of  false  doctrines : 

Enumeration  of  four  errors  concerning  the  will  of  God,  his  call  and 
the  causes  for  the  final  ruin  and  the  final  salvation  of  men, 
U  16-21. 

Conclusion. 
Statement  of  what  has  been  accomplished  in  the  epitome,  \  22. 

APPENDIX,  p.  529. 
Of  other  Heresies  and  Sects  which  never  Accepted  the  Augsburg  Confession* 

I.  Errors  of  the  Anabaptists,  §§  2-19. 

(a)  Those  which  cannot  be  tolerated  in  the  Church. 

(b)  Those  which  cannot  be  tolerated  in  the  government. 

(c)  Those  which  cannot  be  tolerated  in  the  family. 
II.  Errors  of  the  Schwenkfeldians,  \\  20-27. 

III.  Errors  of  the  New  Arians,  \\  28. 

IV.  Errors  of  the  Antitrinitarians,  \  29. 
Conclusion,  U  30,  31. 


Part  II.    SOLID  DECLARATION. 
INTRODUCTION,  p.  533. 

Of  the  Comprehensive  Summary  and  Rule  of  Doc- 
trine, p.  535. 

1.  Endorsement  of  the  former  symbols  of  the  Church,  \\  1,  2.  2.  The 
Holy  Scriptures  the  sole  rule  of  faith,  \  3.  3.  The  three  (Ecu- 
menical Creeds,  §  4.  4.  The  Augsburg  Confession,  \  5.  5.  The 
Apology,  \  6.  6.  The  Smalcald  Articles,  \  7.  7.  The  Cate- 
chisms, \  8.  8.  Relation  of  the  symbols  to  the  Holy  Scrip- 
tures, U  9-13. 

Of  the  Antithesis  or  Rejection  of  False  Doctrine. 

p.  538. 

1.  Duty  of  the  Church  to  resist  false  doctrines,  g  14.  2.  When  controversy 
is  justifiable,  g  15.  3.  Motives  for  the  present  declaration,  j5 16. 
4.  Errors   rejected:    (a)  Thosp   repudiated   in   the  primitive 

46 


694  ANALYSES   AND    INDEXES. 

Church,  §  17.  (b)  Those  repudiated  in  the  symbols  above  cnir 
merated,  §18.  (c)  Those  arising  during  thirty  years  past, 
partly  from  the  Interim,  ami  partly  From  other  sources,  among 
the  theologians  of  the  Augsburg  Confession,  \  19.  5.  Fidelity 
to  Augsburg  Confession  reasserted,  §20. 

CHAPTER   I.  Of  Original  Sin,  p.  537. 

T.  Statement  of  the  controversy,  §§  1--3. 

11.  The  pure  scriptural  doctrine: 

1.  The  corruption  and  ruin  of  human  nature,  §§5,  6.  2.  The  manner  in 
which  original  sin  is  propagated,  \\ 7-9.  3.  The  factors  of 
original  sin:  (a)  The  negative,  $10.  (6)  The  positive,  \\  11, 
12.  4.  The  punishments  of  original  sin,  § 13.  5.  The  remedy 
for  original  sin,  §  14. 

III.  Rejection  of  contrary  errors: 

(1)  Pelagian  and  Pel agiani zing,  §§  17-25.  (2)  Manichaean,  (a)  Slater 
merit  of,  §^  26-33.  (b)  Confutation:  (aa)  From  article  Of  Crea- 
tion, £2  34-42.  (bb)  From  article  Of  Redemption,  ^g  43,  44. 
(cc)  From  article  Of  Sanctification,  §45.  (dd)  From  article  Of 
Resurrection,  §§  46,47. 

IV.  Explanation  of  terms  emploved : 

(1)  Nature,  §§  51-53.     (2)  Substance  and  accident,  §§  54-62. 

Chapter  II.  Of  the  Free  Will,  p.  551. 

1.  Statement  of  the  controversy,  §§  1-4. 
II.  Pure  scriptural  doctrine  concerning  human  power  in  conversion: 

1.  The  impotence  of  unregenerate  man  in  spiritual  things,  §§7-16.  2. 
His  enmity  to  God,  and  consequent  inability  to  work  or  co- 
operate in  spiritual  things,  §§  17-24.  3.  Conversion,  regenera- 
tion, etc.,  solely  the  work  of  the  Holy  Ghost,  §§  25-27.  4. 
Harmony  of  the  Confessions  of  the  Church  with  this  scriptural 
doctrine,  \\  28-45. 

III.  How  man  is  converted  to  God. 

1.  Abuse  of  this  doctrine  to  be  avoided,  §§  6,  47.  2.  God's  appointment 
of  means  for  converting  men,  §§48-54.  3.  Certainty  of  the 
Spirit's  grace  and  co-operation  where  the  Word  is  preached 
and  heard,  §§  55,  56.  4.  The  means  inoperative  when  de- 
spised, §§  58-62.  5.  Human  co-operation  begins  with  the  work 
of  the  Holy  Ghost,  §§  63-66.  6.  Distinction  between  the  bap- 
tized and  non-baptized,  §§  67-69.  7.  Application  of  the  argu- 
ment to  the  determination  of  the  efficient  cause  of  conversion, 
§§  70-73. 

IV.  Rejection  of  errors  and  limitation  of  several  customary  expressions,  §§74 

90. 

Chapter  III.  Of  the  Righteousness  of  Faith  before  God,  p.  570. 

F.  Statement  of  the  controversy,  §§  1-8. 
II.  The  pure  scriptural  doctrine: 

1.  Definition  and  ground  of  justification,  §§9-17.  2.  Meaning  of  "re- 
generation," as  used  in  this  article,  §§  18-20.  3.  Relation  of 
sanctification  to  justification,  §21.  4.  Relation  of  the  imputed 
righteousness  of  faith  to  the  inchoate  righteousness  of  new 
obedience,  §§22-35.  5.  Doctrine  of  the  exclusive  particles, 
§§  36-41.  6.  The  Apology's  explanation  of  James  2  :  14,  24. 
§§42,43. 
III.  Rejection  of  errors: 

1.  Concerning  the  relation  of  Good  Works  to  Justification,  §§  44-53.  2. 
Concerning  the  indwelling  of  God,  and  the  nature  of  Christ, 
regarded  as  our  righteousness,  §§  54-58.  3.  Recapitulation, 
U  59-67. 


ANALYSIS  OF  THE  FORMULA   OF  CONCORD.  695 

Chapter  IV.  Of  Good  Works,  p.  582. 

I.  Statement  of  the  controversy,  §§  1-12. 
II.  The  pure  scriptural  doctrine: 

1,  The  necessity  jf  good  works,  §§14-20.     2.  Why  good  works  are  nece* 
sary,  §§  21-29.     3.  How  righteousness  and  salvation  are  pre- 
served in  us,  §§  30-36.     4.  In  what  sense  good  works  are  per* 
nicious  to  salvation,  §  37. 
III.  Rejection  of  contrary  doctrine,  §§  38-40. 

Chapter  V.  Of  the  Law  and  the  Gospel,  p.  589. 

I.  Importance  of  an  accurate  distinction  between  the  Law  and  the  Gospel,  §  1, 
II.  Statement  of  the  controversy,  §§  2-4. 
III.  The  pure  scriptural  doctrine: 

1.  The  doctrine  of  the  Law,  §§5-18.     2.  The  doctrine  of  the  Gospel, 
§§  19-22.     3.  The  distinction  between  the  two,  §§  23-26. 
IV    Danger  resulting  from  a  confusion  of  these  doctrines,  §  27. 

Chaffer  VI.  Of  the  Third  Use  of  the  Law,  p.  595. 

I.  Statement  of  the  controversy,  §§  1-3. 

II.  The  pure  scriptural  doctrine: 

1.  The  Law  indispensable  for  holiness  of  life,  §§4-9.  2.  The  relation 
of  the  Gospel  to  the  new  obedience,  §§  10-15.  3.  Distinction 
between  the  works  of  the  Law  and  the  fruits  of  the  Spirit, 
§§  16-19.  4.  Reasons  why  the  Law  is  needful  for  believers, 
to  20-25. 
[II.  Rejection  of  the  contrary  doctrine,  which  repudiates  the  third  use  of  the 
Law  for  believers,  §  26. 

Chapter  VII.  Of  the  Lord's  Supper,  p.  600. 

I.  Why  this  topic  is  treated,  §  1. 

II.  Statement  of  the  controversy,  §  2. 

III.  The  doctrine  taught  by  the  Lutheran  Church: 

(1)  In  the  Augsburg"  Confession,  §§  9-11.  (2)  The  Wittenberg  Formula 
of  Concord,  |§  12-16.  (3)  The  Smalcald  Articles,  §§17-19. 
(4)  The  Small  and  Large  Catechisms,  §§  20-27.  (5)  Luther's 
Large  Confession  concerning  the  Lord's  Supper,  §§  28-32.  (6) 
Luther's  last  Confession,  §  33. 

IV.  The  expressions  "in,"  "with"  and  "under,"  §§35-40. 
V.  The  scriptural  proof  of  the  true  presence,  §§  42-59. 

VI.  The  communion  of  the  unworthy,  §§  60-72. 
VII.  The  consecration,  §§  73-90. 

VI II.  Arguments  of  the  adversaries  disproved,  chiefly  from  Luther,  §§  91-106. 
IX.  Rejection  of  errors. 

1.  Those  of  the  Papists,  §§  107-110. 

2.  Those  of  the  Reformed,  §§  111-128. 

Chapter  VIII.  Of  the  Person  of  Christ,  p.  624. 

I.  Statement  of  the  controversy,  §§  1-4. 
II.  The  pure  scriptural  doctrine  of  the  personal  union  stated,  §§  5-12. 

III.  The  glory  and  majesty  of  Christ's  humanity  imparted  by  the  personal  union, 

§§  13-30. 

IV.  The  Communicaiio  Idiomatum,  §§31-62. 

V.  The  doctrine  of  the  Communicatio  Idiomatum  guarded  against  possible  mi* 

understandings,  §§63-87. 
VI.  Rejection  of  contrary  errors,  §§  88-96. 

Chapter  IX.  Of  the  Descent  of  Christ  to  the  Df.oA,  p.  643. 

I.  Brief  statement  of  the  doctrine,  §§  1,2. 
II.  The  mode  of  the  descent  inexplicable,  §  3. 


696  ANALYSES   AND   INDEXES. 

Chapter  X.  Of  Ecclesiastical  Ceremonies,  p.  648. 

I.  Statement  of  the  controversy,  §§  1-3. 
I T.   What  are  Adiaphora,  or  matters  of  indifference,  £$4-17. 

III.  The  testimony  of  the  Smalcald  Articles,  g§  18-24." 

IV.  Rejection  of  errors,  §  2o. 

Chapter  XL  Of  God's  Eternal  Predestination  and  Eltttion,  p.  649. 

I.  Reasons  for  introducing  the  topic,  §§  1,  2. 
II.  The  pure  scriptural  doctrine: 

1.  The  distinction  between  foreknowledge  and  election,  §§  3-8.  2.  God't 
election  to  life  not  to  be  sought  merely  in  his  inscrutable  coun- 
sel, bu*  in  his  revealed  will — i.  e.  the  Gospel,  §§  9-12.  3.  What 
the  purpose  of  God,  as  revealed  in  the  Gospel,  comprises,  §§  13- 
24  4.  Who  are  the  elect  ?  §§  25-33.  5.  The  small  number 
of  the  elect  not  determined  by  want  of  efficacy  attending  the 
divine  call,  §§34-42. 

III.  The  consolation  afforded  by  this  doctrine,  §§  43-51. 

IV.  Distinction  to  be  made  between  what  is  and  what  is  not  revealed,  §$52-70. 
V.  Application  of  this  doctrine  to  the  life,  §§71-93. 

Conclusion. 
The  purpose  of  these  articles,  and  the  kind  of  harmony  desired,  §§  94-96. 

APPENDIX. 

Of  Other  Factions  and  Sects,  which  never  embraced  the  Augsburg  Confession 

p.  666. 
General  description,  §§  1-8. 

I.  Errors  of  the  Anabaptists,  §§  9-27. 
II.  Errors  of  the  Schwenkfeldians,  §§28-35. 

I I I.  Errors  of  the  New  Arians,  §  36. 

IV.  Errors  of  the  New  Antitrinii  arians,  §§37,  38. 
V.  Conclusion,  §§  39,  40. 


IL-INDEXES. 


INDEX    I. 


SCRIPTURAL    TEXTS    QUOTED    IN    THE    BOOK    OF 

CONCORD. 


Qenesis.....l:ll 248 

1:26  sq 509 

1:27 79 

1:28 48,248,615 

2:16 509 

2:18 58 

3 550 

3:3 , 509 

3:7  sqq 322 

3 :  15 82,  83,  185,  593 

4:10 258 

6:5 496 

8:21 496,497,555 

15:1 93 

15:6 575 

17:  7  sqq 530 

22:18 593 

25:23 665 

Exodus 9:16 664 

20 :  2  sqq 364  sqq.,  391  sqq. 

20:6 133 

20:7 51 

20:12 155 

20 :  15 229,  290 

29:38 266 

33:3 322 

Leviticus  ...3 : 1  sq 263 

7:11  sq 263 

19;  18 138 

Numbers...6:2  sqq 292 

14:18 110,  147 

28:4  sq 267 

Der*eron...4  :  24 147 

6:5 105,  138,285 

6:6  sqq 386 

12:  8  sqq 598 

16:10... 276 

29:4 557 

30:6 557 

32:6 545 

32:18 493 

L  Samuel...2:6 185 

2:36 245 

2  Samuel..l2:13 185,  186 

22:5 207 

I  Kings.  .12: 26  sqq 220 

46 


Job 9:28 110,  147 

9:30 110,  147 

10:8 493 

10:8-12 545 

19:26 494 

Psalms 1 :  2 509,  595 

2:10 347 

4:5 265 

5:5 651 

5:9 78,655 

6:1 207 

6:2  sq 182 

7:8 110,  147 

8:1 629 

8:6 629,  638 

12:2  sq 655 

14:1-3 78 

18:5 207 

19: 12 40,  53,  177,  331 

25 568 

31:22 662 

32  : 1 96,  101,  111,  576 

32:2 112 

32:4 197 

32:6 112 

33:18 187 

36:1 78 

37:1 117 

38:4 182 

38:8 182 

40:6 265 

45:12 237 

50:8 118 

50:13 265 

50 :  15 94,  133,  265,  399,  451 

51:4 197,322 

51:10 557,564 

51:16sq 265 

54:7 585 

56 :  12  sq 263 

68:18 106 

72:11 237 

72:15 237 

82:6 243 

90 551 

93:1  sq 62U 

697 


698 


ANALYSES  AND   INDEXES. 


Psalms  ...100:  3 403 

100:13 410 

110:1 504 

110:3 564,  585 

111:4  sq 274 

116  :  11 80,  286 

116:17 265 

118:18 185 

110 500 

110:1 505 

110:1  sqq 500 

110:28 185 

110:35 ...500 

110:71 507 

110:105 401 

130:  3  sq 03,  110,  147 

130:7 324 

136:1 25,376 

130:14 403 

130  :  14-16 ...546 

130:16 650 

140:3 78 

143: 2. ..110,  112,  147,  157,  101, 
331,  500 

143  :  8 186 

147:11 437 

Proverbs..l0:12 125 

17:15 501,  572 

10:17 426 

20:0 110,  147 

27:23 106 

Ecclesias.  12  : 1 403 

12:7 546 

Isaiah 1:16-18 120 

1:17-10 210 

5:23 572 

11:2 638 

11:10 237 

14:27 651 

26:16 208 

28 200 

28:16 188,  230 

28:21 185 

37:28 650 

38:10 182 

38:13 182 

40:6 110,  148,  258 

45:0  sqq 403 

45:11 545 

40:6 504 

40:23 188 

52:11 257 

53:5 312,  504 

53:6 232,312 

53  :  10 263,  270 

53:11 100 

54  :  5 403,  545 

55:11 215 

58:7 130 

58  :  8  sqq 154 

58:0 120 

61:1 638 

64:8 403,545 

Jeremiah...3 : 1 662 

7:22 118,  264 

7:23 264 

0:23 408 

10:24 207 


Jeremiah  .15: 10 133,  53* 

17:0 53,  555 

23:6 500 

23:20 323 

31:10 80 

31:33 104,   120 

35  :  6  sq 203 

40:  12 200 

Ezokiel 7:26 246 

11:10 557 

18:21  sq 131 

18  :  23 526,  663 

20:18sq 220 

20:25 287 

33:11 105,  526,  663,  664 

Daniel 2:28 525 

3:20 131 

4:27 120,  130,  131 

4:14 634 

8:11  sq 267 

0:18  sq 148,  140 

11:31 268 

11:36  sqq 167 

11:37 251 

11:38 221,270 

12:11 267,  268 

Hosea 13:0 650,  660 

13:14 204 

Jonah 2:8 110,  148 

3:10...,  210    221 

Habakkuk.2:  4. .."'..... ..100,  184,  573,  580 

Zachariah..l :  3 133 

1:12 235 

2:13 110,   148 

3:2 321 

0:10 620 

Malachi 1 :2  sq 665 

1:11 265 

3:3 266 

Tobias 4:5 135 

4:11 135 

4:10 135 

2  Maccab..l5  :  14 236 

Matthew...l:21 547 

3:2 328 

3:7 328 

3:8 131,  200,  202 

3:12 161 

4:17 200,  202 

5:3 120 

5:6 655 

5:7 120 

5:10 117 

5:13 282 

5:  21  sqq 416,507,501 

5:32 257 

5:  34  sqq 300 

5:30 : 228 

5:46 418 

6  :  0  sqq 368  sqq.,  448  sqq. 

6:14 134,  462 

6:33 456 

7:7  sq 451 

7:12 431 

7:15 63,  172,  346,648 

7:18 231 

7:22 656 

0:12 484,  513,614 


SCK1PTUEAL  TEXTS  QUOTED  IN  THE  BOOK  OF  CONCORD.   699 


Matthew. .10 
11 
11 
11 
11 

13 
13 

13 
13 
15 
15 

15 

15 

15 

15 

16 

16 

17 

17 

18 

18 

18 

18 

18 

18 

19 

19 

19 

19 

19 

19 

20 

20 

22 

22 

22 

22 

22 

22 

22 

23 

23 

23 

23: 

24 

24 

24 

25 

25 

25: 

25: 

25: 

26: 

26: 

26: 

26: 

28: 


28 

28 

28 

..1 

1 

6 

9 

10 


Mark 


:29 650 

:5 513 

:6 300 

:27 557,  634,641 

:  28. ..183,  237,  483,  513,  614, 
654,  660,  661 

:  11  sq 553 

:  15 557 

:38 -...165 

:47 161,  165 

:3. 55 

:9....55,   59,   205,   206.   218, 
285,  289,  294,  313,  523,  645 

:11 55,  296 

:13 64 

:14... 64 

:19 496 

:18 342,  525,  651 

:19 160,  212 

:5 143,  562,  660 

:21 56 

:2 339 

:6  sq  647 

:  15-17 429  sq. 

:18 203,  342 

:19  sq 342 

:  20.... 330,  343,  350,  385,  639 

:6 250  sq.,  257 

:11 49,  249 

:12 250 

:17 104,  133 

:21 290 

:29 287,  289 

:3aqq 654 

:16 658 

:1  sqq 652 

:2sqq 654 

:3sqq 656 

:6 656 

:12 656 

:21 377 

:37 122 

:2 39 

:3 298 

:  13  sqq 291 

:37 563,  657 

:5 335 

:13 586 

:  23  sqq 335 

21 235 

:23 235 

35 155 

41  sq 417 

46 155 

26 183 

26-28 374 

27 47 

28 183 

18 518,   521,   608,   634, 

637,  641 

19 173,  466 

19  sq 370,  389 

20 344,  639 

1 590 

15.... 184,  200,  324,507,  661 

20 434 

24 614 

29 289 


Mark 14:22 610 

14:22-24 374 

14:23 512 

16:15 61,  590,  654 

16:15sq 390 

16:16 262,   332,   371,  466, 

488  sq.,  656 

16:20 629 

Luke 1:35 517 

2:32 594 

3:7 328 

4:18 ..590 

5:31 484 

6:23 152 

6:37 128,  130,  462 

7:30 658 

7:37sq 186 

7:47 108 

7:50 108 

8:8 658 

8:13 657 

8:18 553,  658 

10  :  16 62, 167,  172,  183,  298 

11:2  sqq 368  sqq. 

11: 11  sqq 662 

11:25 657 

11:25  sq 664 

11:41 109,  136 

11:49 526 

11:52 526 

12:14 62 

13:5 590 

13:24 655 

14:18 656 

14:24 658 

15:7 590 

17:10 39,  148 

18:11 1*8 

21:33 608 

21:34 56,  226 

22  :  19 52,  273,  374,  610 

22:25 339 

24:26 631 

24:35... 244 

24:45 557 

24:46sq 590 

24  :  47 94, 182,  200,  324,  654 

John 1 :  3 634 

1:5 553,  554 

1:12 100 

1:14 607 

1:16 328 

1:29 101,  312,654 

3:5 88 

3:14sq 100 

3:15  sq 614 

3:16 654,  661 

3:17 100,  151 

3:18 513 

3:35 634 

3:36 152 

4:23  sq 264 

5:21 634 

5:23 237 

5:27 634 

5:29 155 

6:29 557 

6 :  35... 274 


700 

John. 


VNALYSES  AND   INDEXES. 


Acta. 


...6 

6 

6 

6 

6 

6 

7 

8 

8 

8 

8: 

9 

10 

10 

10 

10 

13 

14 

14: 

15 

15 

15 

16: 

16 

16 

16 

16 

17 

17 

17 

17 

18 

20 

20 

21 

21 

...1 

2 

2 

2 

3 

4 

4 

5 

5 

7 

10 

10 

10 

10 

10 

13 

13 

13 

15 

15 

15 

15 

15 

16 

16 

17 

17 

17 

20 

20 

20 


37. 
39  sq. 


.661 
.634 


40 143,  661 

44 662 

48-58 635 

51 654 

19 329 

34 552,  568 

36 88,  140,  565 

37 554 

44 43,  164,232 

2  sq 209 

9 661 

12 538 

27  sq 161,652,654 

28 525,  651,657,665 

3 518,  634,637 

6 44,  661 

13 148 

3 652 

5 46,  129,  132,  144,  155, 

193,  498,  554,  557 
12 584 

323,  591,  597 


12. 
14. 
15. 
23. 
10. 
17. 
20. 
24. 


63 
.660 
.105 
.237 
.641 
.562 
.562 
.636 


36 62,344 

21  sq 61,339,344 

23 342 

15 342 

15  sqq 343 

7 659 

38 200 

42 244 

46 ; 244 

21 623 

11  sq 100 

12 312 

29.7..... 42,  67,  298,  345,  584 

31..... 557 

51 564,  656 

1  sqq 332 

5  sq 562 

38 607 

43 97,  134,  189 

44 189 

38  sq 100 

46 656,  660 

48 651 

1-29 534 

9sq 100,296 

10 64,223 

10  sq 56,253 

29 63,  66 

3 645 

14 498,557 

25 545 

28 493 

30 328 

7 244 

21... 507,590 

28 518 


Acts 21:26 «4fi 

26:18 553 

Romans 1 :  4 641 

1 :  16 62,  95,  215,  385,  497, 

593,  654 
1 :  17.. ..110,  184,  501,  573,  580 

1:18... 32?,  507,  591 

1:19  sqq 553 

l:20sq 593 

2:6 155 

2:10 155 

2:13 104,  128 

3:10-12 ....328,  553,  554 

3:19 323 

3:20 592 

3:21 90,  113 

3:22 654 

3:23 88 

3:23sq 312 

3:24 ...96,517 

3:24sq 97,233 

3:25 158,  188 

3:26 98,  312 

3  :  28... 96, 99, 312, 571, 574, 577 

3:31 104,  234 

4:1 99 

4:1  sq 576 

4:3 93,  575 

4:  3  sqq 139,  143,517 

4:4  sq 99 

4:5 137,  501,571,572 

4  •  6 99,  157,  576,  586 

4:6  sqq 504,  573 

4:7 Ill 

4:9 99,216 

4:9  sqq 117 

4:11 273 

4:13 139 

4:14 90 

4  :  15 90, 133,  145,  193,  323 

4  :  16 92.  98,  188,  192,  233 

4:18 146 

4:20 143 

4-25 312,  593 

5 . 1...44, 99, 110, 116, 120, 133, 

142,  146,  182,  261,  277 

5 : 2..97,  111,  129, 140, 144, 182, 

188,  587 

5:11 321 

5: 12  sqq 322,  541 

5:18 572 

5:19 501,  572,  580 

5:20 101,  107,  235,  323 

6:4 371 

6:9 175 

6:12 509 

6:14 505 

6:16 568 

6:17 585 

6:19 200,  202 

6:23 152,  663 

7:5 80 

7:6 505 

7-7 81,  99,285,592 

7;7sq 285,599 

7:10 324 

7:14 507,  555,  591 

7 :  14-25 329,  £05 


SCRIPTURAL  TEXTS  QUOTED  IN  THE  BOOK  OF  CONCORD.  701 


Romans  ....7 :  18 485,  555,  598 

7:18sq 598 

7:19 112,598 

7 .  22 564 

7:22sq 564 

7:23 81,  332,  555,  568,  598 

7-25 112,  331,  510,  568 

8:1 107,143,505 

8-2 510,568 

8:3*. 263 

8:7 497,510,554,555 

8:7  sq 88 

8:10? 152,202 

8:12 107 

8:13 107,585,587 

8-14 505,  564 

8*:15 505 

8:16 655,662 

8:17 !55 

8:25 655 

8:26 655 

8:28sq 657 

8:29sq 652,  653 

8:30 116,153,527 

8:33 501,572 

8:34 HI 

8:35 658 

8:39 657 

9:5 ...517,625 

9:11 657 

9:17 664 

9:19 651 

9:20 660 

9:22  sq 239,663 

9  :  24  sq 658 

9:31 656 

9:33 239 

10:3  sq 88 

10:4.... 594 

10:10 99,158,216 

10:12 654 

10 :  17..95, 183, 214, 497, 562, 661 

11:6 90 

11:20 587 

11 :  22  sq 6o9 

11:32 526,654 

11:33  sq 659,660 

12 : 1 ... .:. 202,  226,  264 

12:2 597 

12:5 174 

12:19 228 

13:1  sqq 228,377 

13:5  sqq 377,584 

13:9sq 378,599 

14  :  i.... 614,  645 

14:3 614 

14:6 646 

14:13 523 

U:  17 55,  170,  286,  296 

14 :  23..89, 145, 194, 220, 285, 583 

15 : 4 527,  652 

15:16 266 

lC)riatb  .1:7 652 

1:9 655 

1:81 593 

1-21  553,  562 

I  'o()      498 

1:30."! 93,  142,500,593 


Corinth.  .1 :  31 335 

2    566 

2:'8 518 

2  :  14 42,  80,  231,  497,  533, 

554,  556 

3:6 340 

3:8 116,151,239 

3:9 565 

3:12 166 

4-1  275 

4 -.4 Ill,  331,  599 

4.7  558 

4':  13 413 

4:15 413 

6:9  sq 587 

7 : 2 48,  58,  249,  257,  291 

7:5 253 

7:9 48,249 

7:14 251 

7:18sq 646 

7:27„ 257 

7:32 253 

8:8 286 

8:9 523 

9:9 584 

9:14 376 

9:19 645 

9:21 598 

9  :  27 56,  226,  509,  585,  598 

10  :  16...174,  331,  512,  513,  602, 
611,  612,  616 

10:17 174 

11:6 65 

11:23  sqq 243,374,390 

11:24 610 

11:25 362 

11:26 119,267 

11:27 50,  278,513,612 

11:28 47,331 

11:29 176,  513 

11:31 133,216 

11:33 52 

12:3 557 

12:22  sq 431 

13:2 120 

13:3 104 

13:13 122 

14:2 50 

14:9 50 

14:27 65 

14:30 65 

15:10 565 

15:12 534 

15:27 634,633 

15:56sq.. 96,208 

15:57 205 

16:1 HI 

2  Corinth.  .1 :  9 208 

1:24 344 

2: 14  sqq 563,  566 

3 : 5 ...;.;. 497,  ">54,  566 

3:5  sq 563 

3:6..! 271 

3.7 593 

3:7  sqq 594 

3:8... 654 

3:14sq 591 

3:15sq 1°5 


702 


ANALYSES   AND   INDEXES. 


2  Corinth.  .3:16 501 

3:18 -  152,  286 

4:  10 208 

5:2  «,q 152 

5:  17 r,r>7 

5:  19 <i<>7 

5:20 275,  654 

5:21 500,  593 

5:28 142 

6:1 565 

6  :  14 346,  523,  644,  648 

6:  16 565 

6:17 644 

7:  10 591 

9:6 155 

9:7 585 

9:12 275 

10:4 62,  344 

10:5 643 

10:8 212 

12:5 209,  498 

12:9 209,  614 

13:8 63 

13:10 63,64 

Galatian8...1 :  7  sqq 350 

1:8 345  sq.,  517 

1:9 63,  172,298 

2:4  sq 645 

2:5 523 

2:7  sq 339 

2:11  sqq 646 

2:16 99 

2:17 145,  219 

2:19 182 

2:21 88 

3:2 593 

3:11 502 

3:13 113 

3:14 104,  597 

3:15 219 

3:22 98,  192 

3:24 87,594 

3:27 565 

3:28 174 

4:6 563 

4:9 160 

5 : 1 65, 224,  297,  523,  645 

5:4 59,  88,  219,  283 

5:6 102,502 

5:7 160 

5: 17 112,  146,  505,  555, 

565,  568 

5:19  sqq 484 

5:21 587 

5:24 585 

6:2 510 

6:6 376 

6:14 509 

6:15 557 

Ej  he8ians..l :  4 526,  651,  653 

1:4  sq 652,  660 

1:5 650 

1:5  sq 665 

1:7 134 

1 :  9  sqq 653 

1:11 655 

1:13 652,  655 

1:17... 554 


Ephosians..l  .21 626,  633 

1  :22 512,  634 

1:22  sq 162 

2.1 553 

2-2 164,  230,  552 

2:3 ...553 

2  :  5.' 497,  553,'  564*,  573 

2:8 96,  99,  182,  501,557 

2:8  sq 44,218,504,571 

2  :  10 557,  559,  583,  597 

4:5  sq 39 

4:8 349 

4:10 518 

4:17  sq 553 

4:22 568 

4:28 211 

4:30 657 

5:5 587 

5:8 553 

5:9 79 

5:22 378 

5:25  sq 162 

6:1  sqq 378 

6:2  sq 116,  409 

6:4 378 

6:5  sqq 378 

6:9 376 

Titus 2:14 200 

3:1 377 

3:5 469,  573 

3:5  sqq 371,  557 

3:10 346 

3:11 646 

Philemon  ..16 535 

1  Peter 1:2 267 

1:5 159,  587 

1:9 152,587 

112 630 

1:24  sq 258 

2:4-6 125,  239 

2:5 263,  595 

2:6 188,239 

2:9 350 

2:11 568 

2:13  sq 377 

3:6 378 

3:7 378 

3:18 631 

4:1 631 

4:8 125 

4:17 207 

5:1 349 

5:2 585 

5:3 67 

5:5  sq 378 

5:10 655 

2  Peter 1:4 333,  630 

1:10 234,  527 

1:21 333 

2:1 217 

2:  10 657 

2:13 352 

2:20 657,  664 

3  :  9 526,  654,  655,  663,  664 

1  John 1:7 547,  580,  635,  654 

1:8 110,  147 

2:1 46 

2:2 526,654 


SCRIPTUKAL  TEXTS  QUOTED  IN  THE  BOOK  OF  CONCORD.  703 


1  John 2:12 134 

3:8 106,  329,541 

3:9 329 

3:14 574 

4:19 106 

4:21 584 

5  :  10  sq 140,  188,  193 

2  John 1 349 

Hebrews  ..2:4 110,  184 

2:7  sq 638 

2:8 634 

2:14 493,  547 

2:16 493 

3:1  sq 655 

3:6 586 

3:14 586 

4:2 712 

4:7 712 

4:14  sq 97 

4:15 493 

5:1. 270 

5:5  sq 270 

5:10 270 

10:4 262 

10:10 5i,  262 

10:14 51 

10:19 129 

10:26 657 

10:29 664 

11 502 

11:1 143 

Philipp'ns..l :  6.. 657 

1:9 554 

1:20... 588 

2 : 6  sqq 518 

2:7 629 

2:13 554,557 

2:14 65 

2:25 276 

3:7  sqq 588 

3:9 572 

3:20 62 

CoIoeeians..l :  9 554 

1:13 155 

1:22  sq 587 

2:3 550,  638 

2:8 160 

2:9 521,  607,  629,  637 

2:10 113 

2:11 184 

2:12 127 

2:13 553 

2:14 184 

2 :  16 55,  64,  160,  283,  646 

2:16sq 170,223 

2:18 254 

2:20 170 

2:  20  sqq 55,  64,  297 

2:21 56 

2:23 222 

3:4 619 

3:6 587 

3:10 79,  152 


Colossians..3  :  14 123 

3:19 377 

3:22 378 

3:29 377 

4:1 378 

1  Thessal...4 :  4 253,  257 

2  Thessal...2  :  3  sq 345 

2:4 162,  320 

2:13  sq 652 

2:16  sq 237 

1  Timothy.l :  5 126 

1:9 87,596 

2:1  sq 378 

2:15 251 

3:2sqq 48,  376 

3:15 166 

3:16 .519,630 

4  :  1....50,  56,  65,  170,  257,  334 

4:2  sq 160 

4:5 251 

4:8 285 

4:30 657 

5:5 378 

5:8 294 

5:9 294 

5:  11  sqq 293 

5:17  sq 377 

6:15 619 

2  Timothy.l :  9  sq 657 

1:13 588 

2:15 115 

2:19 665 

2:21 664 

2:25 557 

2:26 552 

3:16 538,652 

4:8 154 

Titus 1:2 605 

1:5  sq 349 

l:6sqq 376 

1:9 376.  538 

1:14 64,336 

1  :  15 252  sq.,  257 

Hebrews. .11 :  4  sq 5!)9 

11 :  6 133,  156,  231,  558 

11:8 575 

12:1 509 

12:8 597 

12  :  25  sqq 526 

13:15 264 

13  :  17 298,  377 

13:21 509 

James 1 :  6 465 

1:17 210,557 

1:18 127 

2:20 577 

2:21  sq 128 

2:24 126 

5 :  12 399 

5:16 19"7 

Revelation. 4  :  11 545 

10 327 

12 : 1  sq 318 


INDEX    II. 


SUBJECTS. 


[The  larger  figures  refer  to  the  page;  the  smaller  to  the  section.] 


A. 

Abel,  117  :  81,  258 :  70. 

Ability,  Human,  extent  of,  78,  230, 
496,  542 :  12,  551. 
Limitations     of,     231  :  73,     541  :  11, 

558  :  32. 
Insufficiency    of,  88:29,   110,   85:8, 

127  :  129,  193  :  87. 
How  new  powers  are  obtained,  561 : 
48,  654  :  29,  655  :  33 ;  not  through 
the  Law,  597  :  11. 
Errors  of  Papacy,  159  :  270 ;  of  Pe- 
lagians and  Semi-Pelagians,  230: 
68,  498  :  9  sqq.,  543  :  23. 

Ablutions,  External,  do  not  justify, 
136 :  161. 

Abomination,  the  Papal  mass  an, 
300  :  l,  621  :  109. 

Abbaham,  99  :  87,  117  :  80,  143  :  188, 
146:199,  216:19,  228:61,  257:64, 
286  :  25,  291  :  49,  575  :  33,  593  :  23. 

Absolution.  Not  for  investigation, 
but  for  remission  of  sins,  196 : 8. 
Is  the  power  of  keys,  196 : 4,  330, 
331 ;  the  promise  of  divine  grace, 
or  the  Gospel,  133 :  150,  183 :  39, 175 : 
59;  of  the  remission  of  sins,  188: 
61,  371 :  16;  whereby  even  unknown 
sins  are  forgiven,  196:8;  is  not 
man's  word,  but  God's  voice,  53, 
183 :  40,  196 :  2,  371 :  16.  Its  aid  and 
comfort,  53, 134 :  50,  173 :  42, 183 :  40, 
331,  656 :  38. 
How  to  be  Given. — Committed  by  Christ 
to  the  Church,  331.  May  be  given 
by  any  bishop,  297  :  13 ;  in  case  of 
necessity,  by  a  layman,  350 :  67. 
How  to  be  Received. — Through  faith, 
53 : 4, 134  :  150,  165 :  59,  183 :  44,  1 88 : 
61.  By  the  penitent,  40 :  xii.,  340 : 
60.  In  communion  of  the  Church, 
446 :  54.  Should  be  often  used,  176 : 
60. 
Hi  Relation  to  Confession,  188  :  61,  53  : 


18. 


Private    Absolution,    40:xi.,    196:4, 

333 :  2.     Form  for,  373  : 2  so 
False  Forms  and  Doctrine,  238  :  25,  26, 
179:7,  180:12,  200:25,  326 ;  19. 

Abstract.    Use  of  term,  16. 

Abuse.    Of  Divine  Name,  46 :  l  sqq., 
364  :  3,  397  sqq. 
Of  possessions  and  gifts  of  God,  441 : 

21. 
Of  Liberty,  227 :  51,  359  :  3. 

Abuses,  47  sqq.,  242 :  41.  Their  origin, 
47  : 2,  242  :  40.  Their  results,  242 : 
43,  299 :  22  sqq.  Violently  enforced, 
124:115.  Do  not  demand  disuse, 
473  :  59.  How  to  be  avoided,  649  . 
2,  472  :  53,  473  :  58,  476  :  5. 

Access  to  God,  97  :  81,  116  :  74,  120  :  94, 
121 :  101  sq.,  127  :  125,  129  :  135,  133 : 
148,  139  :  169  sq.,  144  :  193,  156  :  255. 

Accident.  Use  of  term  in  doctrine  of 
original  sin,  496  :  23,  549  :  54  sqq., 
550 :  61. 

Account,  Future,  28 :  38,  89 :  36. 

Acts,  Elicit,  78  :  12,  28  :  38,  190 :  75. 

Adam.  His  original  condition,  78  :  17 
sqq.,  544  :  27.  His  fall  and  its  conse- 
quences, 37  : 2,  76  : 2,  77  :  5,  78  :  14, 
79:24,  249:13,  16,  321 :  l,  322:4, 
333 :  9,  544  :  27,  546  :  38,  665 :  90. 

Adam  and  Eve.  Enthusiasts,  332 :  5, 
333:9.  Their  punishment,  208: 
58.  No  merit  in  their  suffering, 
186  :  55.  Receive  the  first  Gospel, 
185:53.  Their  contrition,  186: 
55. 

Adam,  Children  of.  Their  incapa- 
city for  good,  76  :  2  sq.,  79  :  26  sqq., 
89:35.  Their  enthusiasm,  333:9. 
Their  punishment  for  original  sin, 
82 :  46. 

Adam,  the  Old.  What  he  is,  474  :  66. 
Inheres  even  in  believers,  509 : 4, 
596 :  7,  598  :  18,  599  :  24.  Entices  to 
sin,  463 :  102.  Distressed  by  the 
cross,  457  :  66.     Mortified  and  de* 


704 


INDEX   OF  SUBJECTS. 


705 


stroyed  by  the  Holy  Ghost,  112 :  49, 
596:7;  through  baptism,  371:12, 
474  :  65,  71,  475  :  77,  84 ;  through 
faith,  583  :  101;  in  repentance,  184: 
46,  475:75;  through  the  Law  and 
its  punishments,  509  : 4,  598  :  19, 
599:24;  through  afflictions,  209  :  60. 
Restrained  by  fasting,  222 :  24.  Sub- 
stance of,  not  entirely  destroyed  in 
conversion,  499 :  14. 

Autaphora,  522,  643.  Human  tradi- 
tions, 286  :  27.  Monastic  vows,  284: 
21.  When  not  to  be  surrendered, 
523  :  6, 524  :  11  sq.,  644 : 5  sqq.,  645 :  10 
sqq.,  648: 28  sqq.  Luther's  judgment 
concerning  them,  648 :  24.  To  be 
observed  sometimes  for  love's  sake, 
227  :  52. 

Admonition,  Fraternal,  429  :  276. 

Adoption,  574 :  25,  579  :  53,  594 :  25,  653: 
18,  665  :  87.  Errors  of  the  Schwenck- 
feldians,  531  :  23,  669  :  31. 

Adoration  of  God,  264 :  27 ;'  of  ele- 
ments in  Holy  Supper  rejected,  515: 
40,  624 :  126. 

Adultery,  49  :  18,  242  :  35,  351 :  75,  41 3 :  | 
199  sqq.,  506  :  19. 

Advantages,  of  afflictions,  209  :  63 ;  of 
daily  catechetical  instruction,  384  : 
9  ;  of  one's  neighbor,  434  :  309. 

/Erius,  279 :  96. 

Afflictions,  benefits  of,  209  :  63,  215  : 
16.  See  Cross,  Temptations,  and 
Troubles. 

Agncet.33  (Themistians),  639  :  75. 

Agreement  in  Ad iaphora  with  enemies 
of  the  Gospel,  524  :  11,  646  :  15,  648: 
28. 

Alexander  of  Macedon,  130  .  140,  224 : 

34. 

Alexandria,  divine  service  at,  52: 41 ; 
shoemaker  of,  288  :  38  ;  ecclesias- 
tical government  at,  319  :  9,  330  :  12, 
334 :  3,  349  :  62. 

Allegories  afford  no  proof,  266  :  55. 

Allceosis  of  Zwingli,  628:21,  631:39 
sq. 

Alms.  Include  all  works  of  love,  136: 
163.  Are  exercises  of  faith,  136: 
157.  Commanded  by  God,  204  :  42, 
205  :  46,  215  :  16.  Are  no  price  of 
redemption,  131  sq.  A  holy  work 
of  believers,  116:71.  Faith  and 
alms  belong  together,  136  :  160 
sq.,  137  :  163.  Have  certain  merit, 
136  :  157  sq.  Have  God's  blessing, 
426 :  252.  Alms  of  Church  misused, 
282  : 5,  315  :  16,  352 :  80. 

Alone,  the  exclusive  particle  in  justi- 
fication, 96  :  73  sq.,  502  :  10,  576 :  36, 
578 :  43,  579 :  53. 


Altar,  relation  of  Hebrew  term  to 
"mass,"  276  :  84  sq.  Establishment 
of  altars.  222  :  23,  317  :  26. 

Ambrose,  39  :  vi.,  51  :  33,  79  :  19,  101  : 
103,  124  :  114,  150  :  219,  195  :  96,  250 : 
20,  274  :  75. 

Amen,  its  significance,  370:21,  464: 
ill. 

Anabaptists,  errors  of,  38  :  v.,  40  :  ix., 
40  :  xii.,  7,  41  :  xvi.,  xvii.,  95  :  66, 
163  :  52,  215  :  13,  471,  559,  586  :  27, 
667,  668. 

Analogy  of  Faith,  491,  535,  540:4, 
583  :  6,  625  :  5. 

Angels.  Do  they  pray  for  us  ?  235 :  8, 
317:26.  Not  to  be  invoked,  317:26. 
No  power  over  articles  of  faith, 
315  :  15.  The  Pope's  assumption 
over,  320:  13.  St.  John  an  angel 
of  fire,  327  :  30. 

Anna,  St.,  239  :  32. 

Anthony,  St.,  119  :  90,  288  :  38. 

Antichrist,  as  described  by  Daniel, 
167  :  24,  221 :  19,  251 :  25,  270  :  51 ;  as 
described  by  Paul,  162  :  4,  345  :  39 
The  Papacv  a  part  of  his  kingdom, 
220:18.  The  Pope  is  Antichrist, 
320  :  10,  13,  345 :  39,  346 :  41  sq.,  348 : 
56,  647  :  20 ;  proved  from  prohibition 
of  marriage,  334  :  xi.,  invocation  of 
saints,  305  :  25,  abuse  of  mass,  280: 
98.  Foundation  of  the  kingdom  of 
Antichrist,  220 :  18.  Duty  of  Chris- 
tians to  shun,  346:41.  Will  re- 
main until  the  coming  of  Christ, 
280 :  98. 

Antinomians,  510 : 8,  592 :  15  sqq.,  599: 

26. 

Antiochus,  278 :  91. 

Anti-Trinitarians,  532,  670. 

Apollonia,  392 :  n. 

Apology  of  the  Augsburg  Confession, 
73  sqq. ;  as  a  symbol,  17,  352,  492 : 
4,  536  :  6,  537  :  11. 

Apostles,  gifts  of  God,  343 :  26.  Com- 
missioned by  Christ,  61 :  6,  329  :  8 
sqq.  Their  office,  to  preach  the 
Gospel,  228:59,  298:18,  344:31. 
Christ  spoke  through  them,  298 :  19. 
Disseminated  the  Gospel  throughout 
the  whole  world,  186  :  54.  Appeal 
to  the  consensus  of  the  prophets, 
__  190:73. 

Had  no  command  to  devise  new  cere- 
monies, Q6  :  61  sqq.,  298 :  18  sq.  For- 
bidden to  strive  for  worldly  honor, 
228  :  59.  Excused  for  non-observ- 
ance of  traditions,  55  :  22,  224  :  36. 
Established  ordinances  which  may  be 
changed,  298 :  16,  and  are  not  uni- 
versal, 170 :  39.    Kesisted  those  who 


47 


70<) 


ANALYSIS    AND    INDEXES. 


required  ceremonies  of  the  Law, 
253:  42.  Prohibited  imposing  yoke 
on  others,  296  :  8,  223  :  31  sq.  Their 
doctrine  concerning  human  tradi- 
tions, 170:39,  172:44,  223:32,  34. 
Adapted  the  Jewish  festivals  to  the 
Gospel  history,  170 :  39.  Prohibited 
abstinence  from  blood,  etc.,  63  :  32, 
66 :  65. 
Ruled  the  Church  in  unity,  319:9. 
No  one  above  the  others,  339 : 8. 
Peter  often  the  spokesman,  342  : 
22  sqq.  Not  obedient  to  Caiaphas, 
345  :  38.  Their  rites  preferred  by 
the  Papists  to  their  doctrine,  170 :  38. 

Apostles'  Creed.    See  Creeds. 

Aptitude  for  spiritual  things,  554 :  12, 
556 :  22. 

Arians,  26,  37,  521 :  39,  531 :  28,  639  : 
75,  670 :  36. 

Aristotle,  86 :  14,  87  :  24,  130 :  140. 

Arius,  519:22. 

Article,  Chief,  of  the  Gospel,  179: 
10,  187  :  59,  300 : 1,  335  :  xiv. 

Ascension  of  Christ,  25,  27  :  37,  38 :  iii., 
4,  311  :iv. 

Assent,  power  of,  in  conversion,  551 : 
2,  555 :  18. 

Assurance,  514  :  30,  622 :  ii6. 

Athanasius,  26,  115  :  69,  628  :  22. 

Attrition  distinguished  from  contri- 
tion, 179  : 5,  325 :  16  sqq.  Does  not 
merit  grace,  180 :  18.  False  doc- 
trines of  Papists,  213 :  81. 

Audians,  171 :  43. 

Augsburg  Confession,  33-68.     De- 
rived from  the  Word  of  God,  9,  11, 
19.   Agrees  with  Luther's  writings, 
607  :  34,  608 :  41. 
Its  authority,  202:33,  492:4,  533:8 

No  departure  from  it  to  be  allowed, 
17,  19,  539  :  20. 

False  doctrine  introduced  under  its 
protest,  12,  510:1,  600:1  sqq. 

The  Variata  not  approved,  14,  15,  18, 
536 : 5. 

Delivery  at  Augsburg,  9,  33,  73,  533. 
Attempted  confutation,  73  : 1.  Sub- 
scribed at  Smalcald,  352,  at  Naum- 
burg,  11.  Comprises  the  sum  of 
Christian  doctrine,  201 :  27. 
Augsburg,  Diet  of,  9, 11,  14,  33,  161 : 
278,  227  :  52,  321 :  16,  492 :  4,  533 :  3, 
536:5. 
Augustine,  42 : 4,  44 :  13,  45  :  26,  55 :  17, 
57  :  2,  59  :  35,  63  :  28,  79  :  22,  24,  81  : 
36,  88  :  29  sq.,  94 :  63,  99  :  87,  112:  51, 
115 :  69,  146 :  201,  152  :  235,  159  :  268, 
194 :  91,  206 :  51,  211 :  70,  214 :  5,  216 : 
28.  230  :  69,  231 :  76,  234  :  91,  241 :  86, 


284  :  17,  315  :  13,  327 :  28,  330 :  v. 
341  :  14,  3o0  :  67,  477  :  10,  499  :  15J 
549:55,  558:27,  568:81. 

Auricular  Confession.  Its  origin, 
198  :  15.  Has  no  divine  author- 
ization, 176  :  63,  177  :  65,  196  : 5.  A 
snare  to  conscience,  176 :  64,  197  :  13, 
326 :  19.  Testimony  against  it,  177  : 
65.  Insufficient  arguments  of  advei- 
saries,  196  sqq. 

Automaton,  240 :  34. 

Avarice,  309  :  12,  351 :  74,  375  :  8,  463  : 
102. 

B. 

Baal,  worship  of,  in  Israel,  279  :  97  sqq. 

Baptism,  26,  40, 173,  330,  370,  390,  465. 
What  it  is  and  signifies,  330  :  l,  370  : 

1  sq.,  371 :  11  sq.,  467  :  14  sqq. 
A  sacrament,  214 :  4,  262  :  18,  389  :  20 

sqq.,  467  :  10  sq.,  468  :  18. 
A  washing  of  regeneration,  371 :  10, 
469  :  27.  A  treasure  presented  by 
God,  470  :  37.  To  be  highly  es- 
teemed, 466 :  6  sqq.,  468  :  21,  469  : 
26,  470:38. 
Necessity  of,  40  :  ix.,  173  :  51  sqq. 
Commanded  by  Christ,  173  :  52, 
466:4.  Approved  by  God,  173: 
53,  468:21.  Its  fruits,  370:5  sq., 
468  :  23  sq.,  469  :  26,  471  :  41  sq., 
475  :  76,  83.  By  it  we  enter  the 
Church,  466  :  2,  474  :  64 ;  put  on 
Christ,  565  :  67  ;  receive  the  Holy 
Ghost,  81  :  35,  471 :  41;  become  chil- 
dren of  God,  453  :  37 ;  receive  grace 
and  the  forgiveness  of  sins,  40  :  ix., 
101 :  103,  173  :  52,  214  :  4,  262  :  18, 
330,  370:6,  471:41,  661:72.  It 
removes  the  guilt  of  original  sin, 
but  not  the  wicked  desire,  81:35; 
suppresses  sin,  475  :  83 ;  mortifies 
the  old  Adam,  371 :  12,  474 :  65,  71, 
475  :  83 ;  imparts  a  new  life,  83  :  35, 
475 :  74 ;  consoles  desponding  hearts, 
1 35 :  155, 471 :  44 ;  delivers  from  death 
and  the  devil,  370 :  6,  471 :  41,  475 : 
83 ;  gives  everlasting  salvation,  370 : 
6,  371:8,  390:21,  468:24,  470:35 
sqq.  Wherein  its  efficacy  consists, 
371:10,  469:26,31. 
Meaning  of  "  baptism  in  God's  name," 
466 :  10.  Union  of  the  Word  and 
the  water,  468  :  22,  471 :  45,  472  :  53. 
Proper  subjects  of  baptism,  469  :  32. 
Its  relation  to  faith,  370:6  sqq., 
469:33,  471:41,  472:52  sq.,  473: 
58 ;  to  repentance,  475  :  74,  78.  Must 
not  be  repeated,  475  :  78,  566  :  69. 
Distinction  between  baptized  anH 
non-baptized,  566 :  61.  Sinners  afte* 
baptism,  178  : 1,  566  :  69. 


INDEX  OF  SUBJECTS. 


707 


Errors  of  Anabaptist; ,  529,  606  :  29, 
668.  Dominicans,  830 :  v. ;  fanatics, 
467  :  15,  606  :  29.  Papists,  58  :  13, 
282 : 9, 284 :  20, 336 :  xiv. ;  Schwenck- 
feldian*,  531 :  23,  669  :  21. 

Baptism  of  bells,  etc.,  336  :  xv.,  350  :  73, 
617 :  87. 

Baptism,  Infant,  40 : 2  sq.,  173 :  51  sqq., 
320:  v.,  471: 47  sqq. 
Error  of  Anabaptists,  529 : 6  sqq.,  668 : 
11  sqq. 

Baptized,  the,  can  find  remission  of 
sin,  40 :  xii.  The  Holy  Ghost 
given  them,  174:53,  471:49  sq. 
Freedom  of  will  in,  565 :  67. 

Barefooted  Monks,  87: 20,  153:240, 
330 :  v. 

Basil,  549  :  54,  568  :  86,  628 :  22. 

Bede,  Venerable,  343 :  27. 

Believers.  Regenerated  through  bap- 
tism, 81 :  36.  Original  sin  not  im- 
puted to  them,  81 :  40,  335 :  13.  Have 
forgiveness,  adoption,  etc.,  367  :  6. 
Christ  promised  them,  98  :  84,  192  : 
81.  Free  from  the  curse  of  the 
Law,  113:58.  The  Gospel  their 
chief  treasure,  190  :  73.  God's  chil- 
dren only  through  mercy,  98  :  86. 
God  and  God's  gifts  dwell  in  them, 
503  :  18.  The  spiritual  kingdom 
within  them,  228  :  58.  Type  of 
their  sanctification,  267  :  36.  Their 
marriage  pure,  252 :  34.  Begin  to 
keep  the  Law,  106 :  15.  Bring  forth 
fruits  of  the  Spirit,  509  :  6.  Have 
a  constant  struggle  against  the  flesh, 
509  : 4,  598  :  18.  Why  the  doctrine 
of  Law  necessary  to  them,  598  :  20 
sqq.  Their  renewal  imperfect,  133 : 
149.  Not  righteous  in  themselves, 
530 :  21.  Righteousness  of  life  in 
them  follows  that  of  faith,  575  : 
32.  Good  works  commanded  them, 
588 :  38. 
Not  without  sin,  461 :  86, 573 :  22.  Why 
their  works  are  acceptable,  583  :  8, 
599  :  22.  The  Holy  Supper  admin- 
istered for  their  consolation,  511 : 2, 
513:19,  515:39,  614:69.  Christ's 
body  and  blood  received  also  by 
others,  513  :  16,  600  :  2,  605  :  27,  61 2  : 
60, 613 :  66.  Satan  driven  from  them, 
116 :  69.  Christ's  kingdom  displayed 
in  them,  115 :  68.  Reward  of  their 
works,  116  :  73.  Their  incentive  to 
works,  117  :  78.  Their  death  not  a 
punishment,  208  :  56.  They  have 
eternal  life,  42  :  17,  153  :  241  sq., 
367:6. 
Errors. — That  they  cannot  sin,  329 : 
42;  that  good  works  are  necessary 


for  their  salvation,  585  :  22  ;  that 
good  works  are  injurious  to  their 
salvation,  588 :  37. 

Bells,  baptism  of,  336 : 4, 350 :  73, 617 :  87. 

Benedict,  284 :  17. 

Benefits  of  Christ,  100  :  101,  119  :  89, 
274  :  72,  540 :  3,  574  :  28,  604  :  .* 
Hindrances  to,  284  :  15,  346  :  45 

Bernard,  St.,  119:90,  148,  157,  190 
73,  285  :  21,  287  :  32,  295  :  70. 

Betrothal,  Secret,  351 :  78. 

Bible.    See  Scriptures,  Holy. 

Bishops.  Their  office  and  jurisdic- 
tion, 61,  217,  295,  297: 12  sqq.,  348 
350 :  73. 
In  the  beginning  elected  by  every 
congregation,  340  :  13,  350  :  70; 
called  also  pastors  or  elders,  349 : 
61.  No  distinction  between  bishops 
and  pastors,  according  to  divine 
right,  341 :  63  sqq.  The  Pope  has 
no  authority  over  them,  338  :  l  sqq. 
345 :  38  sqq. 
Papal  bishops  not  evangelical,  297 : 

12.  Their  infidelity,  103  :  119,  241 : 
38,  296  :  4  sq.,  309  :  10  sqq.,  350  :  72 
sqq.,  359:4.  Their  assumption  of 
worldly  power,  61  sq.,  333,  334 ;  of 
the  rights  of  pastors  351 :  54.  Civil 
government,  not  divine  right,  the 
source  of  their  civil  power,  62  :  19, 
63  :  29,  351 :  77.  Willingness  of  the 
Reformers  to  acknowledge  their 
authoritv,  under  certain  conditions, 
217  :  24  *sq.,  333 :  x.  They  do  not 
constitute  the  Church,  166  :  22,  246: 
17,  334 :  12. 

Bishops  have  no  tyrannical  or  regal 
power,  67 :  76,  297  :  14 ;  no  domin- 
ion apart  from  the  Gospel,  62 :  21, 
298 :  20 ;  no  power  to  make  laws  or 
institute  justifying  ceremonies,  63 : 
30  sqq.,  65:50,  223:31,  296  :  8  sqq. 
What  ordinances  they  may  make, 
65  :  53  sqq.,  297  :  15  sqq.  Heretical 
bishops  to  be  repudiated,  350 :  72. 

Power  of  bishops  limited  to  the 
preaching  of  the  Gospel,  remission 
or  retention  of  sins,  and  adminis- 
tration  of  sacraments,  61 :  6,  297 : 

13,  348  :  60.  Power  of  bishops  and 
pastors  the  same,  349 :  61.  It  is 
their  office  to  judge  doctrine,  62 : 
21.  Obedience  due  them  when  they 
preach  according  to  God's  Word, 
62  sq.,  65.  Mutual  patience  neces- 
sary between  bishops  and  people, 
124  :  112  sqq.     \ 

Blasphemy.  Disbelief  of  forgiveness 
the  greatest,  195 :  94.  By  abuse  of 
God's  name,  398 :  55  sq.    By  false 


70S 


ANALYSIS   AND  INDEXES. 


doctrine  in  the  Papacy,  232 :  81, 
336  :  3.     Warning  against,  648  :  22. 

Blessing  at  Table,  375  6q.,  400  :  73. 

Blessings.    See  Goods. 

Blindness,  Spiritual.  497  : 2,  553  :  9 ; 
a  fruit  of  original  sin,  321 :  2.  Un- 
der the  Papacy,  392:  11. 

Bl  ..CK.  Human  ability  compared  with, 
557  :  20  sqq.,  563  :  59,  564  :  62. 

Blood  of  Christ.  By  it  we  have  re- 
demption, 101 :  104,  134  :  152,  188  : 
63,  312  :  3,  367  :  4,  443  :  31 ;  the  for- 
giveness of  sins,  233  sqq.,  373,  390, 
476 :  3 ;  we  are  sprinkled — i.  e.  sanc- 
tified, 267  :  36,  38,  635  :  59.  It  is  the 
true  satisfaction,  206  :  50,  328  :  38 ; 
has  blotted  out  the  handwriting 
against  us,  101  :  103 ;  dishonored  by 
Papal  mass,  278 :  91. 
Distributed  to  the  people,  48:5,  244: 

4.  Truly  and  essentially  present 
in  the  Holy  Supper,  41 :  x.,  174  :  54, 
243  :  3,  330  : 1,  373 :  2,  390,  476 :  3, 
477  :  8sq.,  12  sq.,  16  sqq.,  478  :  21  sq., 
479:28sq.,  31,  511:2,  6,  7,  602:9 
sqq.,  604 :  19  sq.,  607  :  38,  608  :  44, 
610: 52  sqq.,  616:81,  629:29;  not 
by  the  consecration,  but  by  Christ's 
almighty  power,  512  :  8,  615  :  74 
sqq.  Is  quickening,  639  :  76.  Re- 
ceived not  only  spiritually,  but  also 
orally,  512  :  15,  515  :  42,  612  :  59, 
613 :  63 ;  yet  not  capernaitically,  512 : 
15,  515 :  42,  620  :  105,  624 :  126 ;  even 
by  the  unworthv,  512:16,  604:16, 
605  :  24  sqq.,  612  :  60,  613  :  66. 

Errors  of  Sacramentarians,  513 :  21 
sqq.,  600  :  2  sqq.,  612  :  59,  614  :  61, 
622  :  114  sqq ;  of  Papal  transubstan- 
tiation,  513:22,  621 :  108. 

Blood,  Letters  of,  124 :  115,  296 : 4. 

Body  of  Christ.    The  Church,  162 : 

5,  163:12,  174:56.  The  wicked 
are  not,  168  :  29.  Given  for  us.  183: 
42,  245  :  10,  262 :  22,  374  :  4, 8.  truly 
present  in  the  Holy  Supper,  41 :  x., 
174:54,  175:57,  330:1,  374,  390, 
476  :  3,  477  :  8,  511  :  2,  6  sqq.,  518  : 
17,  602  :  9  sqq.,  604 :  20,  611 :  54  sq. 
Not  inclosed  in  heaven,  514 :  32, 
623 :  119.  Has  three  modes  of  pres- 
ence, 619  :  98  sqq.  Is  omnipresent, 
520  :  20,  642 :  92.  Did  it  descend  to 
hell?  522. 

Error  of  Schwenckfeldians,  531 :  21, 
23,  669  :  29,  32. 

BONAVENTURA,  80 :  28. 

Boniface  VIII.,  344 :  33. 
Book  of  Life,  653 :  25.    Is  Christ,  525 : 
•3 ;  1}  527  :  13,  652 :  13,  661 :  66,  70,  665 : 


Bread,  Daily.  What  it  include^ 
369,  458  :  75  sqq.  God  gives  it  even 
to  the  wicked,  369,  460  :  83.  Pr  ivei 
and  thanksgiving  fur,  369,  375,  389, 
460  sq. 

Brenz,  Dr.  John,  15,  354. 

Brethren,  Conversation  of,  33<): 
iv.  Duty  of,  to  reprove  one  another, 
429 :  275.     False,  308  :  4. 

Brother,  Christ  our,  639  :7S. 

Bucer,  Dr.  Martin,  353,  603 :  13. 

Bull  of  Leo  X.,  160 :  276 ;  of  Boni- 
face VIII.,  344.33.  Bulls  of  the 
Pope,  318  :  4  ;  concerning  indul- 
gences, 327  :  27. 

Burial  of  Christ,  643. 

Burials,  contentions  concerning,  67  : 2. 

Burnt-offerings,  262: 21,  267  :  86. 

C. 

C^sar,  Julius,  125 :  120. 

Caiaphas,  345 :  38. 

Call.  To  the  ministry,  41 :  xiv.,  167  : 
28  sq,  215  :  9,  217  :  24.  To  salvation, 
how  taught  by  Christ  and  Paul, 
652:14;  is  God's  will,  654:29;  is 
serious,  654 :  29, 655  :  31 ;  is  extended 
to  all  sinners,  526  :  8,  10,  12,  654  :  28, 
655  :  34  sq.,  661 :  68,  665  :  89.  To  the 
elect,  526 :  12, 653 :  27 ;  at  God's  time, 
659  :  56  ;  through  the  Holy  Ghost 
in  the  Gospel,  367  :  6;  through  the 
Word,  526:8,  12,  654:29,  656:39, 
41,  657:43;  should  be  made  sure 
by  good  works,  234  :  89,  527 :  14,  587 : 
33,  662  :  73.  Even  those  who  have 
fallen  again  called,  682  :  75 ;  God's 
faithfulness  to  the  called,  653:22, 
655  :  32.  Doctrine  of  the  Augsburg 
Confession  and  Apology  to  be  main- 
tained, 656 :  38. 
False  doctrines  concerning,  528 :  18  sqq., 
645 :  11. 

Callings,  Temporal.  Disparaged 
under  the  Papacy,  54: 10,  222:25 
sq.,  238  :  37,  347  :  48.  Works  of, 
holy,  1 16  :  71.  Callings  unlike,  291 : 
49  sq.  Obedience  to  God  in,  60 : 
49,  50,  291 :  50.  Examples  of  saints 
in,  46  : 1,  115 :  09  sq.,  235  :  6.  Sin 
of  following  callings  without  God's 
command,  291 :  50. 

Calvinists,  516 :  l. 

Campegius,  Cardinal,  210:28,  314: 
10. 

Canonical  Hours,  383 : 3. 

Canonists,  75 :  17, 138 :  167,  178 :  3,  180: 

16. 

Canons.  Concerning  the  mass,  174 
55,  313:7;  celibacy,  250:23,  256 
57 ;    satisfaction,    210  .  70,    21 1 :  7* . 


INDEX  OF  SUBJECTS. 


709 


obedience  to  an  heretical  Pope,  335: 
88.  Condemn  certain  vows,  282  :  9, 
292  :  57.  Divorces  prohibited  by, 
49  :  13.  Penance  prescribed  by, 
326  :  22.  Concerning  matrimonial 
jurisdiction,  351 :  77.  Concerning 
excommunication,  176 :  61.  Require 
both  forms  in  the  Holy  Supper, 
48 :  9.  Concerning  power  of  the 
Pope,  347  :  49  sq.  Often  ignored, 
66 :  67. 

Ca  pability  in  conversion,  556  :  23. 

Ca  pernaitic  partaking  of  Christ's  body 
rejected,  512  :  15,  515  :  41  sq.,  519  :  17, 
612  :  61  sqq.,  620  :  105. 

Carlstadt,  227  :  55. 

Carnal  Mind,  the,  88  :  32,  107  :  22,  25, 
120  :  98,  497  :  3,  554  :  13. 

Carthusians,  407  :'  118  sqq.,  467  :  n 
sq. 

Cases,  Reservation  of,  61  :  2,  64 :  41, 
181:27,  212:80. 

Catechism.  Instruction  for  children, 
387  : 1.  Diligently  used  by  Lu- 
theran Church,  225 :  41.  Should  be 
studied  by  pastors,  384 : 3,  7,  9. 
Should  be  introduced  among  the 
people,  359  :  6.  Should  be  taught 
in  one  form,  350  :  7  sq. ;  to  be  taught 
the  young,  387 : 3,  389 :  16  sq.,  390 : 
24 ;  not  only  the  text,  but  its  meaning, 
361 :  14.  Right  and  wrong  to  be 
learned  therefrom,  528  :  22.  What 
punishment  is  due  its  neglect, 
360: 11  sq.  Advantage  derived  from 
its  daily  use,  385  :  9  sqq.,  386  :  14, 19. 
Luther  a  pupil  of  the  Catechism, 
384  :  7  sq.  The  saints  cannot  ex- 
haust it,  386 :  16. 
Luther's  Catechisms,  part  of  the  Book 
of  Concord,  19,  311,  492  :  5,  532  :  30, 
536:8  (559:36,  560:40,  602:10, 
604  :  20).  Why  Luther  composed 
the  Small  Catechism,  349  : 1  sqq. ; 
the  Large  Catechism,  383  : 1  sqq. 
The  Large  should  be  used  after  the 
Small,  361  :  17. 

Catholic,  whv  applied  to  the  Christian 
Church,  162  : 7,  9. 

Catholicity  of  the  Lutheran  Confes- 
sion, 217:26;  of  the  testimony  of 
the  prophets,  189  :  66.  How  applied 
to  the  Church,  163  :  9,  39. 

Cause  of  sin,  43,  231,  541 :  7,  663  :  81  sq. 
Of  evil  not  God's  foreknowledge,  525 : 

4,  650  :  6  sq. 
Of  condemnation  not  God's  will,  663  : 

78. 
Of  election  not  in  us,  665  :  88. 
Of  conversion,   twofold,   500  :  19 ;    not 
threefold,  569:90, 


Of  justification  not  our  love,  582:1, 
nor  our  works,  576  :  37,  578  :  45 

Of  good  works,  117  :  80.  • 
Celibacy  of  the  Clergy,  requirement 
concerning,  not  o:'  old,  48 :  10  sqq., 
18,  257  :  67  ;  is  a  human  ordinance, 
251  :  25,  56 ;  introduced  with  vio- 
lence, 48  :  12  sq. ;  supported  by  in- 
justice, 251 :  25,  256  :  59,  258 :  70 ;  de- 
fended by  the  pretext  of  s  iperior. 
holiness,  60 :  51  sqq.,  246  : 1,  247  :  5, 

248  :  8 ;  has  occasioned  great  of- 
fence, 48  sq.,  254  :  47,  255  :  51,  258  : 
70,  300  sq.,  347  :  48,  420  :  213  sq. ; 
caused  many  murders,  256  :  57  sq. ; 
is  contrary  to  God's  command,  420: 
213 ;  contrary  to  divine  and  natural 
Law,   50  :  19   sqq.,    247  :  6  sq.,  7,  9, 

249  :  14,  250  :  23,  256  :  60.  Celibacy 
not  true  purity,  252 :  35 ;  has  no 
merit,  252:  36,  39  sq. ;  not  to  be  ap- 
proved, 334 :  xi.,  3. 

Celsus,  228 :  58. 

Ceremonial  Law,  abolition  of,  253: 
41  sq. 

Ceremonies,  41 :  xv.,  53  :  xxvi.,  218 
sqq.,  336:  xv.,  522,  643.  In  the 
Law  necessary  for  a  time,  224  :  32. 
Righteousness  of  the  Law  bound 
to  them,  168 :  31.  The  Jews  re- 
garded them  as  justifying,  216  :  18, 
219:10,  264:28.  Paul  calls  this 
imagination  the  veil  of  Moses,  105: 
12  sqq.  Synonymous  with  human 
traditions,  219  :  10,  223  :  30.  Chris- 
tians free  from  them,  65  :  59,  253  : 
41  sq.,  257  :  64 ;  therefore  rejected  by 
Paul,  219:10. 
Ceremonies,  external  works,  268  :  40. 
Those  instituted  by  God  to  be  main- 
tained, 213  :  2.  Freedom  in  regard 
to  others,  56  :  42  sqq.  Ceremonies 
for  instruction,  50 :  2  sqq.,  292  :  55  ; 
for  good  order,  56 :  40,  65  :  53,  228  : 
38  sqq.  Have  bishops  the  powei 
to  institute  them,  63  :  30  sqq.  Con- 
formity with  enemies  of  Gospel  in 
time  of  persecution,  523  :  2,  6,  644  : 
2,  645 :  10. 
Uniformity  of,  not  essential  to  eccle- 
siastical unity,  39  :  vii.,  3,  57  :  44, 
163: 10  sqq.,  168:30,  172:45,  220: 
18,  334  :  xii.,  524  :  7.  Not  com- 
manded as  necessary,  199  :  19.  The 
kingdom  of  God  does  not  consist 
therein,  164  :  13.  They  do  not  aid 
righteousness,  168  :  31.  Not  neces- 
sary services,  65  :  53,  523  :  8.  Some- 
times obscure  Christ,  292 :  54.  Pro- 
test against,  by  the  apostles,  253 : 
42,  645 :  11  sq.     No  command  to  de« 


10 


ANALYSES  AND  INDEXES. 


vine  new  ceremonies,  66  :  61.  Free- 
dom of  every  congregation  con- 
cerning its  own  ceremonies,  523 :  2, 
345:9.  Want  of  uniformity  no 
reason  for  condemnation,  523  :  7. 
True  to  be  carefully  distinguished 
from  false  Adiaphora,  644:5. 
Ceremonies  of  the  fathers,  221  :  20 ; 
not  continued  as  necessary,  198  :  16. 
Useless  ceremonies  of  the  Papacy, 
292  :  55.  Connection  of  those  of 
Old  Testament,  270  :  52.  Prescribed 
by  the  Decretals,  320  :  14. 
The  u  seven  sacraments "  called  cer- 
emonies, 213  :  2  sq.  Species  of  cer- 
emonies contrasted,  262  :  18,  266  : 
32,  33.  Ceremony  of  Holy  Supper 
instituted  to  preach  the  Word,  266  : 
34  sqq. ;  useless  without  faith,  273  : 
70,  274 :  77. 
Lutherans  retain  many  ceremonies, 
56 :  40  sqq.,  50  : 1  sqq.,  259  :  1  sqq. 
Luther's  judgment  concerning,  648 : 
24. 
Errors  concerning,  66  :  61,  198  :  17, 
216  :  18,  524,  648. 

Certainty  of  God's  grace,  151 :  224  sq. ; 
inconsistent  with  doctrine  of  works, 
111 :  43  ;  is  faith,  113  :  27,  151 :  225 ; 
of  faith  and  salvation,  584  :  12. 

Chapters,  Monastic,  317  :  iii.,  327  : 
28.    See  Monasteries. 

Charles  V.,  Emperor,  9,  11,  14,  18, 
19,  33,  73,  242 :  42  sqq.,  247  :  3,  492, 
533  sq.,  536,  608. 

Chastity,  365 :  12,  419  sqq.,  252 :  35  sqq. 
A  gift  of  the  Holy  Ghost,  127 :  128, 
168  :  31  sq.,  234 :  92,  250  :  19.  False 
professions  of  monks  concerning  it, 
60,  247  sq.,  253:44,  284:16,  420: 

214. 

Children,  baptism  of,  39  :  ix.,  173 :  51 
sq.,  330 :  v.,  4.  Are  not  holy  before 
baptism,  529:6,  530:8,  668:13. 
Are  well  instructed  in  the  Lutheran 
Church,  225  :  41  sqq.  Should  dil- 
igently learn  the  Catechism,  387  : 
8  sq.,  389  :  16.  To  be  instructed  in 
the  fear  of  God,  400  sq.,  415  :  174 
sq.,  222 :  25.  To  be  educated  for 
the  ministry,  362  :  20,  415  :  172. 
Their  duty  of  gratitude  to  parents, 
408  :  127  sq.  Promises  to  obedient 
children,  116  :  76,  155  :  246,  409  :  131 
sqq.;  punishment  of  the  disobe- 
dient, 408  :  122  sq.,  410 :  137  sq.  Bear 
the  sins  of  fathers,  366  :  22,  395  :  30 
sqq. 

Of  Adam.    See  Adam. 

Of  God,  are  the  believing  and  justi- 
fied, 100  :  94,  116  :  70,  152  :  233,  564  : 


63.  Who  become  such  through 
baptism,  453:37;  without  human 
ordinances,  169  :  34;  by  God's  mer- 
cy, 98  :  86.  Their  election,  649  : 1 
sqq.,  650  :  5.  They  have  the  Holy 
Ghost,  662  :  73.  They  live  in,  not 
under,  the  Law,  509 : 6 ;  act  spon- 
taneously, 596:6;  do  good  works 
that  are  meritorious,  155 :  247.  Their 
imperfection,  505  :  13,  596  :  7  sq. 
Their  need  of  the  Law,  596 : 9. 
When  they  stumble,  called  again 
to  repentance,  662  :  75. 
Christ,  25  sqq.,  38,  83,  367,  516,  624. 
God's  only-begotten  Son,  25 :  26, 
367  : 3,  389  :  12,  441 :  25.  Begotten 
of  the  Father  before  all  worlds,  25, 
27  :  29,  311,  358,  625  :  6.  Not  made 
nor  created,  but  begotten,  25,  26  :  8, 
27  :  21.  A  distinct  person  from  the 
Father,  26  : 5,  638 :  73 ;  but  equal  to 
him  in  Godhead,  26  : 6,  27  :  31.  Of 
one  nature  with  the  Father,  25  :  3. 
True  God,  25,  26  :  15,  27  :  29  sqq. 
38  :  iii.,  2,  367  :  4 ;  God  of  God,  25 : 
3 ;  Light  of  light,  25  : 3.  Has  di- 
vine attributes  and  glory,  25  :  3,  6, 
26 : 6  sqq.,  27  :  17,  28,  38,  83,  367, 
389,  441,  442 :  27,  31,  518  :  12,  625  : 6, 
628 :  24. 
The  Holy  Ghost  proceeds  from  him, 

26  :  7,  81 1,  638  :  73.  Christ  was  con- 
ceived by  the  Holy  Ghost,  25,  311, 
367,  389,  441.  Was  incarnate  by 
the  Holv  Ghost,  25.  Born  of  the 
Virgin  Marv,  25,  38,  311,  367,  389, 
441,  518  :  12,  625 :  6,  628  :  24.  Was 
man,  of  the  substance  of  his  mother, 

27  :  29.  Assumed  human  nature, 
38:  iii.,  311,  493:5.  Became  in- 
carnate by  the  Word  of  God,  608 : 
39. 

Is  perfect  man,  27  :  30,  367  :  4,  625  :  6. 
Of  one  nature  with  us,  yet  without 
sin,  547  :  43.  Not  by  conversion  of 
the  Godhead,  27 :  33 ;  but  by  assump- 
tion of  human  nature,  27  :  33.  God 
and  man  one  Christ,  27  :  32,  35,  83 : 
52,  367,  500  :  l,  512  :  11,  512  :  15,  580: 
58,  618  :  94.  In  Christ  there  are  two 
natures,  16,  83  :  52,  625  :  7  ;  not  con- 
fused, but  in  one  person,  16,  27  :  34, 
500:1,  517:5,  519:18,  625  :  6  sq., 
626  :  11,  627  :  17  sq.,  629 :  30  sq.,  633: 
48  sqq.,  635 :  60,  642  :  89 ;  so  that  they 
actually  have  communion  with  one 
another,  51 6  :  2,  517  :  9,  519  :  18,  630: 
31,  631  :  37,  635 :  62  sq.,  639  :  76,  641 : 
85 ;  yet  eacn  retains  its  essential  at- 
tributes, 625  :  8,  630  :  36,  633  :  48  sq., 
637  :  66  sqq. ;   whereby  the  divine 


INDEX  OF  SUBJECTS. 


711 


nature  is  not  weakened,  638  :  71 ;  nor 
the  human  nature  made  equal  to 
the  divine,  16,  520  :  28,  626  :  19,  642 : 
91.  The  human  nature  exalted  to 
God's  right  hand,  518  :  15,  628  :  23 
sqq.,  633  :  50  sqq.,  634  :  54  sqq  ,  635 : 
61,  636  :  64,  637  :  67,  639  :  78,  640  :  80. 
Not  laid  aside  since  his  exaltation, 
629:26,  633:51.  Mystery  of  the 
doctrine,  519  :  18,  630*:  33. 

Christ's  suffering,  death  and  burial, 
25:27,  38,  84:52,  92:51,311,312: 
1,  367,  389,  441 ;  resurrection,  25  : 
27,  38, 311,  312  :  l,  367,  371 :  14,  441, 
628:  25;  descent  to  hell,  25,  27,  38, 
311,  367,  389,  441,  522,  643;  ascen- 
sion, 25,  27,  38,  311,  367,  389,  441, 
610 :  52,  628  :  25  sq. ;  session  at  God's 
right  hand,  16,  25,  27,  111 :  44,  311, 
367,  389,  441,  512  :  12,  628  :  23,  642 : 
3.  In  the  Father's  bosom,  283  :  13, 
661 :  67.  Return  to  judgment,  18, 
25, 26,  27, 38,  229,  311,  321  :  15,  367, 
389,  441. 

Christ  our  Creator  and  Redeemer, 
608 :  44  sq. ;  the  minor  of  the  Fa- 
ther's heart,  447  :  65  ;  the  promised 
Seed,  186  :  55,  593  :  23 ;  the  end  of 
the  Law,  88  :  30,  155  :  251 ;  the  only 
Mediator  and  Propitiator,  44 : 9,  46 : 
3,  90 :  40,  91 :  48,  95  :  69,  97  :  80,  82, 
111 :  41,  44,  119  :  90,  120  :  94,  loo  sq., 
123 :  no,  127  :  130,  141 :  178, 145  :  196, 
156 :  255,  158  :  261,  191 :  176.  232 :  82, 
239  :  31 ;  intercessor  with  God,  46  : 
2  sq.,  Ill :  44,  148  :  211,  317  :  26 ;  the 
Son  of  David,  593  :  23 ;  the  Messiah, 
108 :  33,  638  :  72 ;  the  High  Priest, 
46  :  2,  97  :  82,  111 :  44,  148  :  212,  238  : 
241,  270:53;  the  Sacrifice  for  our 
sins,  38  :  3,  1 13  :  58,  214 :  8,  263 :  23, 
270  :  55  sq. ;  the  Price  for  our  sins, 
92  :  57  ;  our  only  Treasure,  192  :  79, 
232 :  82,  470  :  37 ;  the  Lamb  of  God, 
101 :  103,  312  :  2  ;  eternal  Wisdom 
and  Truth,  609:47;  the  Lord  of 
life,  442  :  30 ;  the  Book  of  life,  525 : 
7,  527  :  13,  652  :  13,  661 :  66,  70,  665  : 
82 ;  the  Door  of  life  661  :  66 ;  accord- 
ing to  both  natures,  500  : 1,  570  :  2 
sqq.,  580  :  56,  628  :  20  sq.,  632  :  46 sq., 
639  :  78,  642  :  93 ;  our  Lord,  25,  27, 
367,  389,  441 ;  King  in  God's  king- 
dom, 455  :  51 ;  Head  of  the  Church, 
162:5,318:1,319:9,445:51;  Foun- 
dation of  the  Church,  166  :  20  sq. 

Christ  was  promised  before  the  Law, 
140  :  176.  Prefigured  in  the  Law, 
267  :  36  sq.,  270  :  53.  How  not  sub- 
ject to  the  Law,  572:15.  Foretold 
by  prophet,  97  :  83,  134  :  152,  189  . 


65,  232  :  79.  The  patriarchs  believed 
in  him,  92:5',  190:73,  270:55. 
Has  not  died  or  been  promised  in 
vain,  107  :  27,  140  :  176.  Was  obe- 
dient to  the  Law,  501  :  3,  572  :  15, 
573  :  22,  575  :  30.  Was  baptized, 
468  :  21.  His  miracles  testify  to  his 
divine  majesty,  628  :  25.  How  far 
the  preaching  of  his  suffering  a 
proclamation  of  God's  wrath,  507  : 
9. 

Christ  came  because  we  could  not  ful- 
fil the  Law,  192:  80;  to  remove  sin, 
and  its  punishment,  83  :  50,  118  :  58, 
135 :  156 ;  to  preach  our  eternal 
election,  661 :  67.  Our  redemption 
his  work,  444  :  38.  Blotted  out  the 
handwriting  against  us,  101  :  103, 
184 :  48.  Has  freed  us  from  the 
curse  of  the  Law,  113  :  58,  509  :  2, 
565  :  67,  599  :  23 ;  from  external  ordi- 
nances, 297  :  15,  523 : 6,  645 :  ll.  The 
preaching  of  God's  wrath  his 
strange  work,  508  :  10,  591  :  12.  Has 
reconciled  God  to  us,  38  :  3,  84 :  52, 
97:80,  106:20,  133:149. 

Christ  justifies,  sanctifies,  comforts, 
38,  60,  84.  Faith  opposes  him  to 
God's  wrath,  91  :  46,  1 20  :  93,  100, 
139  :  170,  141  :  179,  192  :  84,  193: 
87,  284 :  17.  For  his  sake  sin  is 
gratuitously  forgiven,  38,  44,  81 : 
40,  C7 :  82  sq.,  103  :  117,  120, 
113:56,  116:74,  117:82,  129: 
136,  139:170  sq.,  143:187,  175: 
59,  178  :  2,  183  :  44,  189  :  65  sqq., 
190  :  72,  191  :  76,  195  :  95,  232 : 
79,  283  :  ll,  13,  292  :  54,  335 : 
xiii.  1  sq.,  346  :  44,  542  :  14 ;  we 
are  accounted  righteous,  103  :  114, 
107:26,  109:38,  110:40,  111: 
42,  113  :  58  sq.,  119  :  91,  123  : 
109,  125  :  117,  143  :  187,  145  : 
196,  335  :  xiii.  1 ;  and  received  into 
favor,  59 :  37.  By  him  we  have 
access  to  God.  (See  Access.)  His 
obedience  our  righteousness,  572  : 
14  sq.,  573  :  22. 

Christ's  merit,  53,  92  :  53,  541 :  6, 
574 :  25.  Is  the  sole  cause  of 
election,  528  :  20,  651  :  8,  652 :  13, 
657  :  43,  660  :  65  sq.,  665  :  87  sq. 
Is  offered  and  distributed  through 
Word  and  sacraments,  652  :  16. 

Christ's  victory  over  sin,  de:  th  and 
Satan,  106  :  18,  115  :  68  sqq.,  175:  57, 
204  :  43,  205  :  49,  209  :  60,  442  :  31, 
628  :  25,  643  :  2.  His  defence  of  his 
people,  38,  442  :  30.  Through  him 
they  are  victorious,  96  :  79,  205  :  49. 

Christ  explained  the  Law,  416:182, 


712 


ANALYSIS  AND  INDEXES. 


507  :  8.  Preached  repentance  and 
faith,  200:25sq.,  202  :  85  sq.,  181: 
45.  Commanded  repentance  and 
forgivenet-s  to  i>e  preached,  94 :  62, 
108  :  31  sqq.,  130  :  133,  182  :  30,  203  : 
41,  324  :  6,  590  :  4  sq.,  G54  :  28,  661  : 
67.  Seals  the  Gospel  in  tlie  sacra- 
ments, 606  :37.  Permits  civil  ordi- 
nances, 227  :  54.  Took  oaths,  399: 
65.  Taught  concerning  the  true 
service  of  God,  108:33,  143:189; 
concerning  confession,  647  :  17 ;  con- 
cerning the  observance  of  God's 
command,  104  :  l  sqq.,  505  :  12  ;  con- 
cerning love  and  faith,  108  :  31  sqq. ; 
concerning  avoiding  oflenee,  646  : 
16 ;  concerning  marriage,  250 :  23, 
251  :  29;  concerning  celibacy,  249  : 
16,  250  :  19.  His  doctrine  the  Gos- 
pel, 589  :  4.  He  best  interprets  his 
own  words,  610 :  50.  His  doctrine 
contrasted  with  philosophy,  85  :  12 
sqq. 

Christ  instituted  baptism,  173:52,  370, 
390,  466,  468  :  22  sq.,  469  :  3,  470  : 
35.  Infant  baptism  pleases  him, 
471:49.  Is  imparted  in  baptism, 
471  :  41.  Instituted  absolution,  331, 
373  :  28.  Has  given  the  Church  the 
power  of  the  keys,  331,  350:68. 
Committed  to  pastors  the  power  to 
excommunicate,  351 :  76.  Instituted 
the  Lord's  Supper,  313  :  4,  373  :  4, 
389  :  20,  476,  512  :  15,  608  :  44,  610  : 
48 ;  only  for  the  living,  314 :  12. 
Appointed  both  forms  for  the  laity, 
48,  243  : 1  sqq.  Is  present  in  the 
Holy  Supper,  175  :  57,  511 :  2,  6  sqq., 
518:17,  602:  9  sqq.,  61 1:54  sq.  His 
threefold  presence,  619  :  98  sqq. 
Dwells  in  us,  174 :  56,  245  :  10. 

Christ  promises  and  gives  the  Holy 
Ghost,  105  :  12,  106  :  18,  163  :  9,  371 : 
10,  587  :  33.  Is  imparted  by  the 
Holy  Ghost,  367  :  6,  444 :  38,  560  : 
40.  Works  in  his  members,  162  :  6. 
Rules  the  Church  by  his  Spirit, 
162  :  5,  7.  Founds  it  on  Peter's  con- 
fession, 343  :  25.  Warns  of  schisms, 
172  :  49.  The  having  of  the  same 
Christ  an  essential  to  the  Catholic 
Church,163:10sqq.,168:31.  Commits 
to  the  Church  final  jurisdiction,  343: 
24.  Displays  in  us  his  kingdom, 
115:68.  Has  hecome  our  brother, 
639  :  78.  Has  a  spiritual  kingdom, 
212  :  79,  344  :  31.  Its  members,  those 
whom  he  quickens,  165  :  18. 

Christ  commissioned  the  apostles,  61 : 
6  sqq.,    339  :  8  sqq.      They  act    in  I 
(. Prist's  stead,  167  :  28,  172  :  47,  298 : ' 


19.  He  excused  their  non-obser 
vance  of  traditions,  55  :  22,  224  :  36. 
Gave  all  the  same  rank,  339:  8 sqq., 
342  :  22  sqq.,  343  :  30.  Gave  them 
only  spiritual  power,  343:31;  and 
no  command  to  institute  new  cer- 
emonies, 66:61  sqq.,  296:7  Bqq. 
298 :  18  sq. 

Christ  calls  the  heavy-laden,  183:44, 
237:18,  238:21,  526:8,  614:70; 
consoles  sinners,  184  :  45;  oilers 
them  his  grace,  563:67;  does  not 
repel  them,  4/8  :  86,  659  :  56  ;  does 
not  wish  us  to  despair,  150  :  218.  In 
him  we  are  regenerated,  104:4, 
199  :  19,  574 :  28 ;  quickened,  497  :  3; 
created  to  good  works,  557  :  26,  559 : 
39.  He  requires  a  new  life,  130  : 
138;  assists  in  keeping  the  Law,  133: 
149,  141:178,  144:194;  makes  us 
perfect  in  him,  113:58;  teaches  to 
pray,  448:3;  praises  faithful  ser- 
vants, 235:4;  has  a  reward  for  the 
ministry,  363  :  27  ;  prophesied  the 
Church's  peril,  201 :  29;  awakes  the 
dead  and  gives  eternal  life,  42 :  xvii., 
229  :  xvii. ;  redeems  and  sanctifies 
human  nature,  494:6;  condemns 
the  godless,  229  :  xvii. ;  Christ  is 
imparted  through  preaching,  444  : 
38,  571 :  11,  589  :  2 ;  .and  offered  in 
the  Gospel,  191  :  76. 

Christ  alone  to  be  adored,  46  :  2,  237  : 
18;  alone  to  have  our  confidence, 
193  :  87,  239  :  31,  288  :  34.  His  name 
to  conclude  our  prayers,  158:264. 
"Through  his  name"  means  "for 
his  sake,"  189  :  65. 

Christ  to  be  esteemed  above  our  works, 
113:57,  191:78,  576:35.  Repu- 
diates the  meritoriousness  of  works, 
149;  yet  attaches  promises  to  them, 
134  :  154  ;  if  wrought  in  him,  144  : 
194,  155:251.  Christ  cannot  be  ap- 
prehended by  works,  97:80,  314: 
12;  but  alone  by  faith,  97  :  80,  126: 
124,  140  :  176,  143  :  187,  157  :  257,  2/0: 
55,  501  :  5,  502 :  lOsq.,  13,  562 :  50,  575 : 
36,  576  :  38 ;  which  is  active  by  love, 
102  :  111 ;  and  repentance,  652  :  18. 
654  :  28,  656  :  40.  Mere  knowledge 
of  Christ  not  faith,  127  :  128,  501  :  6. 

Errors  concerning  Christ. — The  glory 
of  his  passion  diminished  by  the 
Papal  mass,  51  :  24.  Regarded  as  a 
Legislator  instead  of  Propitiator, 
160  :  271,  274  :  17.  The  saints  in- 
voked instead  of  him,  237  :  16,  238: 
25  sqq.  Celebrants  of  the  masg 
made  equal  to  him,  314 :  10.  Ex 
eluded  in  tjhe  doctrine  of  the  advef 


INDEX  OF  SUBJECTS. 


713 


saries,  136  :  160,  138  :  169,  141  :  179. 
Rendered  unnecessary  by  the  merit 
of  works,  85  :  12,  126  :  123,  138  :  169, 
144:192,  153:236,  192:85,  219:12. 
Error  concerning  prima  gralid,  86  : 
17,  111  :  41.  That  we  are  forgiven 
on  account  of  contrition,  181:20; 
that  Christ  is  our  righteousness  only 
in  his  divine  nature,  502 :  13  sq., 
570  :  2  sq.,  581 :  60  sq. ;  only  in  his 
human  nature,  642:93;  that  we  are 
but  partially  justified  in  him,  503 : 
21, 578  :  46,  579 :  51,  665  :  88,  668  :  10 ; 
that  the  union  of  natures  is  merely 
verbal,  516 : 3,  519  :  24,  520  :  26,  630: 
31,  641 :  86,  642  :  95  ;  that  the  human 
nature  has  been  deified,  520 :  28, 
642  :  89  sqq. ;  that  it  is  locally  ex- 
tended, 520  :  29,  642 :  92 ;  that  Christ 
cannot  be  present  in  his  humanity 
at  more  than  one  place,  520  :  30,  32, 
641:87,  642:94;  that  his  omnipo- 
tence and  omniscience  are  limited, 
521 :  35  sqq. 

Heresy  of  Nestorius,  519  :  18,  20,  627 : 
15 ;  of  Paul  of  Samosata,  627  :  15 
sq. ;  of  Eutyches,  519  :  18,  21,  642  : 
89;  of  Arius  and  the  Arians,  519: 
22,  531 :  28,  670  :  36 ;  of  Marcion, 
519:23;  of  the  Anabaptists,  529: 
3  sqq.,  669:25;  of  the  Schwenck- 
feldians,  531:20  sqq.,  669:29;  of 
Zwingli's  allceosis,  628  :  21,  631 :  39 
sq. 
Christians.  Separated  from  heathen, 
Jews  and  Turks  by  the  Creed,  447  : 
66.  Their  mother  the  Church,  444  : 
42.  We  become  Christians  in  bap- 
tism, 466 : 2. 

Christians  free  from  the  curse  of  the 
Law,  595:4,  599:23;  temples  of 
the  Holy  Ghost,  579  :  54.  Their 
marriage  pure,  257  :  66.  They  keep 
a  perpetual  Sabbath,  403  :  89 ;  re- 
ceive the  Lord's  Supper  often,  480: 
39,  481 :  43 ;  even  here  partake  of 
eternal  blessings,  164  :  15. 

Christians  acknowledge  their  indebt- 
ness,  441  :22;  but  cannot  fulfil  the 
Law,  107  :  25,  448  :  68.  What  they 
consider  to  be  sin,  540  :  5.  Are  to 
be  admonished  to  good  works,  589: 
40;  to  be  warned  against  conceit, 
386  :  19  ;  should  avoid  offence,  646 : 
16.  Knowledge  of  justifying  faith 
necessary  to  them,  159 :  266.  Their 
repentance  continues  until  death, 
329  :  40,  559  :  34. 

Christians  to  bear  afflictions,  56  :  31. 
Design  of  their  troubles,  215:16. 
Their  temptations.    462  :  105  sqq. 


Their    weapons,    453:30,    458:68 
Their  intercession,  317  :  ?7. 
Christians  may  bear  civil  office  with- 
out sin,  41  :  xvi.,  227  :  53 ;  may  wage 
war,  buy  and  sell,  marry,  appeal  to 
courts,  etc.,  60  :  52  sqq.,  227  :  53,  229: 
64 ;  must  obey  magistrates,  42  :  xvii., 
227 :  55,  228 :  58 ;  free  from  legal  cere- 
monies, 253:41  sq.,  257:64;  need  no 
observe  traditions,  56, 169 :  32.  Thei 
service  not  like  the  Leritical,  64 
39.    Assemblies  of  early  Christians, 
276  :  86  sqq.    Should  reprove  Papal 
errors,  348:56;  should   beware  of 
Papistic  doctrine,  346  :  41,  347  :  53. 
Not  Christians,  those  who  will   not 
learn  the  Catechism,  360  :  11,  388  : 
6,  476 : 2 ;   who  despise  the  sacra- 
ment and  will  not  believe  the  Gos- 
pels, 116  :  62,  362 :  22,  466  :  l.    False 
Christians  in  the  Church,  39  :  vii., 
162:3,  165:17. 

Christopher,  legend  of,  240  :  35. 

Chrysostom,  53  :  11,  193  :  88,  211 :  73, 
568:86,  607:36,  615:76. 

Church,  the,  39,  169,  334.  Origin 
and  signification  of  the  word,  445  : 
48.  Its  name  and  attributes,  10,  25, 
26,  39,  47,  67  :  5,  98  :  83,  111 :  45, 
162 :  5,  7  sqq.,  189  :  66,  334,  367,  389, 

443  sqq.  Its  notes — the  pure  preach- 
ing of  the  Word  and  right  admin- 
istration of  sacraments,  39,  161 : 
279,  162  :  5,  163  :  10,  165  :  20,  167  :  28, 
168  :  30,  217 :  27.  The  Word  of  God 
and  true  faith,  335.  Externally,  the 
Word,  Confession  and  sacraments, 
161:3,  162:7;  internally,  com- 
munion of  faith  and  the  Holy 
Ghost,  162  :  5, 166  :  22,  123  :  ill,  124: 
114,  126:122,  445:51.  True  doc- 
trine sufficient  for  its  true  unity,  39, 
168  :  30,  535  : 1,  538  :  14.  Uniform- 
ity of  ceremonies  unnecessary,  39, 
163:10,  164,  168:30,  169:33,172: 
45,  220  :  18,  224 :  32,  335,  524 :  7,  649 
31. 

The  True  Church,  the  congregation  of 
all  believers  and  saints,  25,  39,  161  : 
l,  162  :  8,  164, 167  :  28,  335,  367,  389, 
444:47;  scattered  over  the  whole 
world,  163:10,  164,  165:20;  col- 
lected by  the  Holy  Ghost,  443  :  37, 

444  :  45,  445  :  51,  559  :  36  sq.  What 
makes  us  living  members,  164:13. 
It  is  the  body  of  Christ,  162  :  5, 103: 
12,  168  :  29,  612  :  59 ;  the  bride  of 
Christ,  163  :  10 ;  the  mother  of 
Christians,  444  :  42;  a  pillar  of  the 
truth,  166  :  20  sqq. ;  a  spiritual  peo- 
ple, 164  :  14, 16 ;  not  a  platonic  stat*. 


46 


714 


ANALYSES  AND   INDEXES. 


165 :  20, 166  ;  nor  an  external  polity, 
163:10,  164:13  sq.  How  distin- 
guished from  the  people  of  the  Law, 
164 :  14,  16. 

This  Church  must  always  remain,  39, 
163:9,  658:50;  Christ  its  I  had, 
162  :  5,  317  : 1,  319 : 9,  445  :  51,  60S  ■  41, 
633:47,  639:78.  Its  foundation 
the  true  Christian  faith,  103  :U9, 
156  :  256,  161  :  279,  1S9  :  167  ;  the 
Gospel,  165  :  20,  166,  178  :  3,  233:  86; 
the  article  of  repentance  and  of 
Christ,  242  :  41.  Its  voice  the  con- 
sensus of  the  prophets,  189  :  66,  232: 
79.  Its  perils  and  oppressors,  163: 
9,  166  :  22,  201  :  29,  217  :  27,  268  :  41. 
Its  promises,  166  :  22,  658  :  50. 

The  Church  not  dependent  on  princes 
or  rulers,  166  :  22 ;  yet  they  are  its 
leading  members,  347  :  54.  It  is 
hidden  under  the  multitude  of  the 
godless,  165  :  19.  These  are  also 
in  the  Church,  39,  164,  172:47;  yet 
they  are  not  the  Church,  163 : 8, 
165  :  17,  19 ;  but  have  only  outward 
fellowship  with  it,  162:1, 3  sq.,  163: 
11  sq.,  164,  165  :  19,  167  :  28.  Noto- 
rious offenders  to  be  excommuni- 
cated, 198  :  16,  333.  The  penitent 
to  be  again  received,  198  :  16,  199  : 
23.  The  cause  of  schisms  and  ec- 
clesiastical abuses,  47,  55  :  16,  123  : 

11,  124  :  115,  125  :  120,  159  :  271,  163  : 
9,  168  :  31  sq.,  170  :  36,  204  :  44,  217  : 
25,  242  :  40,  268  :  45,  299  :  22  sqq., 
318:8,  319:7,  344:34,  37,  347:51, 
538  :  15.  Christ's  warning  concern- 
ing them,  162  :  49.  They  are  not 
to  be  tolerated,  534  :  9,  538  :  14  sq. 

In  the  Church  no  one  should  teach 
without  a  call,  41,  217  :  24.  Its  duty 
concerning  infant  baptism,  330  :  4. 
It  administers  absolution,  41  : 4, 
175:58,  179:7,  181:21,  196  :  2  sq., 
331,  342  :  24,  350  :  67  ;  the  Holy  Sup- 
per, 48,  118 :  39,  162,  176 :  62,  243  :  l, 
244  :  4.     Its  officers  and  gifts,  215  : 

12,  225,  235  :  4,  297  :  13,  348  :  60,  349 : 
67,  445  :  51.  The  keys  belong  to  the 
whole  Church,  350  :  69.  Its  prayers, 
158  :  264.  Its  Confessions,  535  :  2. 
Its  ordinances  and  usages,  66  :  60, 
138:167,  214:6,  218:1,  219:13, 
246  :  15,  259  :  4,  6,  297  :  14  sqq.  Its 
power,  288  :  13,  342  :  24,  349  :  67, 
350 :  72 ;  not  that  of  the  ministry 
over  the  Church,  340.  Efficacv  of 
God  in  the  Church,  240:36,  280: 
98.  Intercession  of  saints  for,  236  : 
9.  What  is  comprised  in  its  doc- 
trine, 446  :  54  sq. 


Out  of  the  Church  neither  Word  noi 
sacraments,  173:52.  Parables  con- 
cerning the  (  lmrcl  ,  161  :  1,  165  :  19. 

Apostolic  Church,  294  :  64,  67.  Its  sym- 
bols, 492  :  3,  535  :  l,  5.  Its  doctrine 
concerning  (  hiist,  627  :  17,  634  :  67, 

635  :  59,  636 :  64.  Unity  of  Lu- 
therans therewith,  491:8,  532:30, 
535  :  4  sq.,  539  :  17,  521 :  110,  127  :  17, 

636  :  64,  670  :  89. 

Lutheran  Church. — Its  Confessions, 
492,  533  :  3,  536  :  5  sq,  603  :  12.  Has 
a  unanimously-received,  definite 
doctrine,  537 :  10.  Well  provided 
with  Word  and  sacraments,  309  :  10. 
Diligent  in  preaching  and  instruc- 
tion, 225  :  41,  43,  269  :  48 ;  and  in  ad- 
ministration of  sacraments,  173  :  52, 
176  :  80  sqq.,  225  :  40.  Has  not  en- 
tirely abolished  external  ornaments, 
268  :  45,  269  :  50  sq.  Luther  its 
chief  teacher,  608  :  41.  Agreement 
of  Sacramentarians  therewith  only 
seeming,  600 : 2. 
Roman  Church,  47  : 1,  159  :  269,  174  : 

65,  244  :  4,  318  :  l,  341  :  15. 
Greek  Church,  244  :  4,  319  :  4,  341 :  15 

603 :  11. 
Oriental  Church,  340  :  12  sqq. 
False  Church,  658  :  50. 

Circumcision,  99  :  87  sq.,  102  :  ill,  117  : 
80,  216  :  19,  253  :  42,  283  :  58,  345  :  12. 
Spiritual,  184 :  46. 

Clement  of  Rome,  supposititious  wri- 
tings of,  344  :  35,  350  :  71. 

Clergy.    See  Ministers. 

Cloisters,  originally  schools,  58 :  16, 
281  :  5,  317  :  l.  Conscience  urges 
many  thereto,  45 :  20,  223 :  26.  Some 
godly  men  enter  them,  282:8,  285: 
22.  Many  enter  them  from  im- 
proper motives,  57,  282  :  9,  292  :  57. 
Their  degeneration,  282  :  5,  293  :  56, 
318  :  2.  See  Monastic  Life,  Mo- 
nastic Vows. 

Clothing,  divine  service  not  depend- 
ent upon,  222  :  21.  Neither  sin  nor 
righteousness  dependent  upon,  296: 
7.  Pride  in  dress,  309  :  12.  Usage 
of  country  to  be  respected,  224  :  35 
God  to  be  prayed  for,  369  :  14,  459 
76. 

Coercion  in  conversion,  504 : 3,  505 :  10 
582 : 4,  584 :  12,  585 :  17,  564 :  60,  566 
73.     Of  the  Law,  509  :  2,  596  :  5. 

Command,  Goo's,  necessary  to  a  sacn 
ment,  213  :  3.  The  ministry  hai 
215  :  11.  The  Church  has,  to  ap 
point  ministers,  215:12.  Confir 
mation  and  extreme  unction  with 
out  God's  command,  214  :  6.     Ais< 


INDEX  OF  SUBJECTS. 


715 


the  invocation  of  saints,  239  :  31 ; 
and  works  devised  by  the  Papacy, 
118:87,  219:14. 

Commandments,  the  Divine,  teach 
truly  good  works,  87  :  22,  204 :  42, 
212:77,  435:311;  yet  do  not  avail 
for  righteousness,  101  :  103.  Must 
be  observed  by  one  who  will  have 
eternal  life,  104  :  l,  133  :  149.  Are 
fulfilled  by  love  to  God,  106 :  15 ; 
and  one's  neighbor,  122  :  105,  125  : 
117.  Against  them  is  our  inborn 
disposition,  542  :  12.  No  one  can 
observe  them,  322  :  6,  439  :  3 ;  with- 
out Christ,  132  :  145,  133 :  149,  183 : 
37 ;  without  the  Spirit  and  grace, 
88:27,  230:68,  662:73;  without  a 
new  heart,  556  :  23 ;  without  faith, 
439  : 2,  202  :  34.  Man  cannot  annul 
them,  48  : 8,  58 :  18,  212  :  78,  291 :  51. 
They  are  obscured  by  traditions, 
54 : 8,  60  :  48,  205  :  48,  222  :  25,  295 : 3. 
The  Ten  Commandments  in  O.  T. 
written  everywhere,  438  :  331  sqq. ; 
written  on  the  heart,  448  :  87 ;  con- 
tain a  different  doctrine  from  the 
Creed,  448:59. 
The  First  Commandment,  364,  386, 
437  :  324.  The  chief  commandment, 
105  : 9  sq.,  285  :  25,  397  :  48.  The 
entire  Psalter  consists  of  exercises 
therein,  386  :  18.  The  Second,  364, 
397,  449:5,  454:45.  Monasticism 
violates  both,  291  :  56.  The  Third, 
364,  401.  How  far  it  pertains  to 
Christians,  402:82.  The  Fourth, 
116:76,  293:61,  364,  405,  450:13, 
468  :  20,  470 :  38;  includes  obedience 
to  all  in  authority,  410 :  141 ;  as  well 
as  duties  of  parents,  414 :  167.  The 
Fifth,  365,  415.  The  Sixth,  365, 
418.  The  Seventh,  365,  421.  The 
Eighth,  365,  426.  The  Ninth  and 
Tenth,  365,  432.  Why  especially 
needed  by  the  Jews,  432 :  293  sq. 
Close  of  the  Commandments,  366, 
395,  435 ;  belongs  to  all  the  Com- 
mandments, 436 :  321. 

Common  Week,  314 :  12. 

Communicatio  Idiomatum,  519 :  18, 
630  :  31  sqq.,  641  :  85.  First  genus, 
630  :  36.  Second  genus,  632  :  46. 
Third  genus,  633  :  48.  Denied  by 
the  Nestorians,  519  :  18. 

Communication, Verbal,  520 :  26, 634 : 
56,  95.     Real,  688  :  63. 

Communion.  Absentees  from,  to  be  ad- 
monished, 176  :  62.  Not  to  be  ad- 
ministered to  one's  self,  314 :  8.  To 
be  publicly  administered,  259  :  6. 
Lay    communion,    244  :  8.      Com- 


munion of  saints,  444  :  47  445  :  49 
Communion  and  union,  628  :  22. 

Communism  unscriptural,  228  :  66,  229  • 
62  sq.,  290 :  46. 

Compulsion.    See  Coercion. 
In  Adiaphora,  524  :  io,  648  :  27. 

Concord,  Book  of,  13  sqq.,  534. 

Concrete  and  Abstract,  548 :  52. 

Condemnations  in  Book  of  Concord, 
how  to  be  understood,  16. 

Condigno,  De,  and  De  Congruo,  138 : 
167, 145 :  197,  146 :  200,  147  :  203,  151 : 
223,  152  :  235,  156  :  255,  230  :  72. 

Confession  of  Sin,  40,  52,  175,  180, 
195,  331,  371. 
Before  God,  53 :  11,  197  :  10  sq.,  372 :  17. 
To  an  injured  neighbor,  197  :  12. 
To  a  pastor  (private  confession),  not 
instituted  by  Scripture,  but  by  the 
Church,  53  :  12,  177  :  65.  Ketained 
by  the  Lutheran  churches,  52.  Its 
two  parts,  371 :  16.  Absolution  gives 
it  its  chief  value,  53  :  13,  188  :  61, 
196  :  2,  331 : 1.  Not  the  ground  of 
forgiveness,  195 :  95.  How  to  con- 
fess, 483  :  61.  What  sins  to  confess, 
372.  Enumeration  of  all  sins  un- 
necessary, 40,  53 :  7  sqq.,  175  :  58, 
176  :  63  sqq.,   181 :  23,   196  :  5,   197  : 

13,  326  :  19,  331 :  2,  346  :  45 ;  and  im- 
possible, 40,  53 :  7  sqq.,  177 :  65, 197 : 

14,  325 :  15,  326  :  19.  Formulas  for, 
372.  Directions  to  the  father  con- 
fessor, 373. 

Confession,  Augsburg.  See  Augs- 
burg Confession. 

Confirmation  no  sacrament,  214:6. 
Retained  by  the  bishops,  350 :  73. 
Of  bishops  and  other  church  offi- 
cers (installation),  341 :  15  sq. 

Conflict  attends  the  birth  of  faith, 
142:182,  151:229.  Of  faith  with 
despair,  269  :  46.  With  sin,  329 : 
40.  Continues  through  life,  183: 
37.  For  this  philosophical  specu- 
lation has  no  relief,  88  :  37. 
Conflicts  of  Christ  through  believers, 
115 :  69  sqq. 

Confusion  of  Natures  in  Christ  re- 
jected, 627  :  19,  635 :  61  sq. 

Confutation,  the  Romish,  of  the 
Augsburg  Confession,  73,  74  :  14, 
160:277,  183:44,  189:67,  232:79 
sqq.,  241  :  39  sq.,  244 :  6,  261 :  14, 
296  :  6. 

Congruo,  De.    See  Condigno,  De. 

Conscience  accused  and  terrified  by 
the  Law,  90 :  38,  129  :  136,  133 :  149 ; 
on  account  of  sin,  96 :  79,  461 :  89 ; 
through  the  preaching  of  repent- 
ance, 94  :  62 ;   in  contrition,    181  • 


:i<; 


ANALYSIS   AND    INDEXES. 


29,  182  :  32.  Cannot  attain  peace 
through  works,  hut  only  through 
faith,  11  :  15,  100:  loo,  103:  us,  114: 
60  sq.,  115  :  66,  1 17  :  83,  119:  91  120  : 
96,  145  :  198,  151  :  225,  ISO  :  12  184  : 
47,  188:60,  193:88;  through  the 
Gospel  1 82  :  35,  1 93  :  88,  233  :  85, 
269  :  4S,  476  :  12;  through  the  right- 
eousness God  grants,  120:95,  121  : 
103;  through  absolution,  129:136, 
183:39.  Is  not  to  be  burdened 
with  human  ordinances,  42 : 2,  44 : 
19  sqq.,  48  :  ll,  54,  55,  57  :  8,  64  :  41 
sq.,  65  :  53,  170  :  35,  176  :  64,  177  :  67, 
223  :  27  sqq.,  226  :  49,  51,  269  :  46, 
296  :  8.  The  Romish  doctrine  de- 
prives it  of  consolation,  346  :  44, 
(196:1).  Bad  conscience,  118:87, 
331  :  l. 

Consecration.  Of  churches,  336  :  4 ; 
of  tapers,  palm-branches,  etc.,  336  : 
3.  Of  elements  in  the  Holy  Sup- 
per, 512  :  8  sq.,  615  :  73  sqq.,  616  :  79, 
623 :  121. 

Consensus  of  the  prophets,  189:66, 
190:70,  73. 

Consolation.  Reason  seeks  in  works, 
325  :  18.  Despised  by  secure  hearts, 
185  :  51  sq.  Afforded  by  the  doc- 
trine of  reconciliation  and  justifi- 
cation through  Christ,  84  :  2,  94  :  60, 
98  :  85,-137  :  164,  141 :  178,  182,  158  : 
261,  233 :  85,  324 :  8,  575  :  30,  589  : 1, 
593  :  21;  by  the  doctrine  of  election, 
527  :  13,  658  :  48;  of  the  true  worship 
of  God,  143: 188;  of  the  Church,  163 : 
9,  658  :  50.  Received  bv  faith,  102  : 
106,  103  :  118,  106  :  14,  147  :  203,  159  : 
266,  184  :  46  sq.,  190  :  72,  194  :  90 ;  in 
absolution,  175  :  59,  183  :  39,  331  : 
viii. ;  in  the  sacraments,  134 :  154 
sq.,  274:75,  471:44,  510:2. 

Constance.    See  Council. 

Constraint.    See  Coercion. 

Contempt.  Of  God,  78:11,  89:35, 
105 :  14.  Of  the  Divine  Word,  404 : 
95,  463:104,  563:57,  656:41,  665: 
86.     Of  the  Holy  Supper,  176  :  61. 

Contentions,  needless,  to  be  avoided, 
538  :  15.  That  concerning  original 
sin  not  needless,  540  :  3 ;  nor  those 
concerning  matters  of  faith,  534  :  9. 

Contrition,  the  first  part  of  repent- 
ance, 181 :  28.  Contrition  passive, 
not  active,  323  :  2.  The  burden 
upon  conscience,  183 :  44.  The  put- 
ting off  the  body  of  sins,  184 :  46. 
The  handwriting  condemning  us, 
185  :  48.  A  punishment  for  sin, 
207  :  53.  Distinction  between  con- 
trition and  attrition,  179 :  5,  325 :  16. 


Controversies,  Religious,  low  to  be 

decided,  19,  533  :  4,  7  sqq.,  538  :  15. 
See  Contentions. 

Convents.    See  Cloisters. 

Conversation  of  Christians,  330. 

Conversion  not  synonymous  with  jus- 
tification, 574:24.  Has  two  parts, 
181 :  28 ;  good  works  might  be  named 
as  third,  181 :  28.  Synonymous  with 
repentance,  202  :  34 ;  mortification 
and  quickening,  184:46.  Resur- 
rection from  spiritual  death,  569 : 
87.  A  change  in  understanding, 
will  and  heart,  566 :  70.  Not  the 
annihilation  of  an  old  and  the 
creation  of  a  new  substance,  499 : 
14,  567  :  81.  Mortification  of  flesh 
and  good  fruits  follow,  202  :  34. 
Before,  only  two  efficient  causes, 
500  :  19,  565  :  65.  Man  cannot  co- 
operate, 552  :  7,  556 :  24,  564 :  61, 
566  :  71;  but  is  purely  passive,  499: 
18,  569  :  89.    After,  man  co-operates, 

499  :  17,  565  :  65 ;  yet  not  from  nat- 
ural, but  from  new  powers,  565 : 
65. 

Wrought  by  the  Holy  Ghost  through 
the  Word  and  sacraments,  497 : 4, 

500  :  19,  552  :  5,  554  :  16,  561  :  48, 
566:71,  650:3,  653:29,  657:4;  at 
his  own  time,  659  :  56.  Errors  con- 
cerning, 498  :  8  sqq.,  566  :  74  sqq. 
Objectionable  expressions,  499  :  15 
sq.,  564 :  61,  568  :  82,  86. 

Co-operation  (synergism).  Impossi- 
bility of,  to  conversion,  498  :  11,  16, 
552  :  7,  555  :  18,  557  :  24,  560  :  42, 
563  :  59,  567  :  77.  Occurs  after  con- 
version, 499  :  17,  565  :  65  sq.  Lu- 
ther's declaration  concerning,  555 : 
20  sqq.,  560  :  43  sqq. 
Corruption  of  human  nature,  485 :  76, 
494 :  8,  539  :  l,  ll,  550 :  60.  Its  cause 
524 : 4.  Reason  does  not  recognize 
it,  494 : 9. 
Council,  General.  Appeal  to,  35,  309  . 
10.  Apprehensions  concerning,  321 : 
16.  Subjects  for  its  consideration, 
309  :  13.  Preparation  for  it,  307  :  2. 
The  Pope's  claim  of  superiority  to 
councils,  346:40,  347:49,  348:55, 
251  :  24.  Their  decrees  violated, 
210:70,  247:6,  250:  23  sqq. 

Of  Constance,  319  :  7,  331 :  2. 

Of  Chalcedon,  342 :  19,  627  :  18,  632 :  44. 

Of  Nice,  37  :  l,  52 :  38,  171 :  42,  340  :  13 
sq.,  341 :  17. 

Of  Trent,  588  :  85. 

Proposed,  of  Mantua,  295  : 1.     Coun 
cil  of  angels,  309  :  11. 
Counsels  of  the  Gospel,  57  '•  12,  60 


INDEX  OF  SUBJECTS. 


17 


M,  228  :  59,  282  :  9,  285  :  24,  289  :  39, 
330 :  4,  418  :  197. 

Counterfeiting,  422 :  227,  460 :  84. 

Creator,  God,  the,  25,  37  :  2,  43  :  xix., 
231 :  77,  366  :  2,  388  :  11,  439  :  6,  440 
sqq. ;  of  man  since  the  Fall,  493  :  2, 
540  :  2,  545  :  34  sqq.,  546  :  33,  41 ; 
but  not  of  sin,  541  :  7,  546  :  38,  41. 

Creatures,  all,  created  by  God,  231 : 
77,  366  :  2 ;  suppoi  ted  by  him,  440  : 
13  sq.  Divine  Providence  extends 
to  all,  650  :  3.  God  uses  them  for 
our  good,  394  :  36.  440  :  14.  To  seek 
consolation  from  them,idolatry,  393: 
21.  Man  a  creature  of  God,  even 
since  the  Fall,  493  :  2,  4,  540 :  2,  545  : 
32,  34.     Original  sin  not,  546  :  49. 

Creeds  (Symbols).  The  ancient,  re- 
ceived, 9.  (Ecumenical,  25  sqq., 
84,  311,  360,  388,  476,  492  :  3,  532  : 
30,  535  :  4.  Their  meaning,  92  :  51, 
163  :  7,  491 :  2  sq.  Rejected  by  the 
Anti-Trinitarians,  670  :  37.  See  also 
Symbols. 
Creed,  Apostles',  366,  439. 

Cross,  the,  of  Christ,  165:18,  214:8, 
270  :  56,  635  :  59 ;  of  Christians,  56  : 
31  sqq.,  112  :  46,  207  :  54,  226  :  45, 
457  :  65  sqq.  Christ's  kingdom  con- 
cealed beneath  the  cross,  165  :  18. 
The  flesh  flees  from  the  cross,  1 12 : 
49.  Benefits  of,  209:63,  226:45. 
Promises  to,  215:16.  Consolation 
under,  653  :  20,  658  :  48.  Does  not 
merit  reconciliation,  272  :  66. 
Sign  of  the,  374  : 1,  400  :  74. 

Crypto-Calvinists,  600  : 1,  625  :  4. 

Cursing,  364  :  4,  399  :  62,  416  :  186, 
454 :  42. 

Cyprian,  48  : 5,  49:  25,  147  :  201,  235  :  2, 
241 :  36,  274 :  76,  341 :  14,  343  :  27, 
607 :  36. 

Cyril  of  Alexandria,  174 :  56  sq., 
549:54,  602:u. 

D. 

Damascenus,  628 :  22. 

Daniel,  129  sqq.,  148  sq.,  167  :  24,  221 : 

19,  228  :  61,  268  :  45. 
David,  46  : 1,  93,  112  :  47,  116  :  70,  147  : 

205,  182:36,  186:66,  208:58,  228: 

61,  286:25,  290:46,  291:49,  396: 

46,  546 :  36. 
Day,  the   Last,   42  :  xvii.  1,   367  :  6, 

445 :  53. 
Deacons,  in  the  early  Church  received 

the  sacrament  after  the  priest,  52 :  38. 

Elected  the  archdeacons,  349  :  62. 
Deal,  the,  spiritually,  553:11,  564: 

61.   Prayers  for,  279  :  £4,  96.   Masses 

for,  180:15,  260 :  11,  272:64.  277: 


89  sqq.,  291  :  53,  314  :  12.  The  Bare- 
footed Monks  place  hoods  upon 
153 :  240. 

Death,  the  wages  of  sin,  81 :  40,  210 : 
64,  542  :  13,  663 :  81.  In  what  re- 
spect no  punishment,  208  :  56.  209  . 
62  sq.  Sin  its  sting,  96:79.  All 
men  subject  to  it,  82  :  46,  90  :  40,  94  : 
62,  207  :  54,  321 :  l.  The  Law  makes 
men  feel  it,  323  :  2.  Not  delivered 
therefrom  by  our  own  works  or  suf- 
ferings, 135  :  156  sq.,  205  :  46,  206  : 
52,  212:77.  Aid  only  from  God, 
85  :  8.  Vanquished  by  Christ,  107  : 
28  sq.,  135:156,  186:55,  204:43, 
209  :  60,  367  :  4,  442  :  27,  31 ;  who  de- 
livers us  through  baptism,  370 :  ) 
471:41;  and  faith,  103:115,  135 
157,  184:46,  208:56,  277:89.  Re- 
pentance of  Christians  continues  un- 
til death,  329  :  40.  Frees  the  Chris- 
tian from  sinful  flesh,  208  :  56.  No 
death  in  the  world  to  come,  448  :  58. 
Spiritual,  deliverance  from,  554  :  15. 

Deception  of  the  devil  and  the  world, 
397  :  46,  593  :  23. 

Decree  of  God  concerning  salvation, 
526  :  9,  13,  652  :  13  sqq.,  653  :  23. 
Consolation  therefrom,  657:44  sq., 
658  :  47.  Warning  concerning,  525: 
6,  651 :  9  sq. 

Decretals,  166 :  23,  320 :  14. 

Degrees  of  reward,  154 :  245 ;  of  glory, 
152 :  234. 

Denial  of  God,  463:104;  of  Christ, 
336  :  3;  by  Peter,  235  : 5,  241 :  36. 

Descent  of  Christ  into  hell,  25,  27,  38, 
299,  367,  389  :  12,  441 :  25,  518  :  13, 
522,  643. 

Despair,  the  result  of  constant  doubt, 
194:89;  of  works  without  faith, 
137:164,  146:200;  of  work-right- 
eousness, 141 :  212,  194 :  89,  324 : 7, 
591:10;  of  auricular  confession, 
177  :  67,  346  :  45.  What  protects 
saints  from  despair,  154:243,  190: 
72.  A  work  of  the  devil,  370  :  18. 
Should  not  result  from  the  doctiine 
of  election,  526  : 9,  527  :  16,  651 :  10. 

Devil,  the,  a  liar  and  murderer  from 
the  beginning,  232 :  77,  256  :  58,  464: 
115.  The  enemy  of  God,  45  :  25 ; 
of  God's  Word,  385:11;  of  the 
godly,  457  :  ee,  460  :  80,  465  :  116. 
526  :  13.  The  cause  of  sin,  44,  231 : 
77,  442 :  28,  525  :  4,  540  : 2,  544  :  27, 
547  :  41, 550  :  61, 650 :  7,  663  :  81.  The 
Old  Serpent  or  Dragon,  322  :  5,  323: 
9,  593  :  23.  Knows  Christ's  history, 
45  :  23,  149  :  216,  184  :  45 ;  but  be- 
lieves not,  45  :  23,  141 :  182.    Tempts 


718 


ANALYSES  AND  INDEXED 


to  disregard  God's  Word,  463  :  104  ; 
to  error  and  heresy,  83 :  47  ;  to  crime, 
87  :  23.  Seeks  to  prevent  God's 
praise,  116  :  71,  308  :  (i,  369  :  11,  448 : 
2,  464:113;  prayer,  453:29;  gov- 
ernment, ecclesiastical  and  civil, 
460  :  80.  Lies  in  wait  for  us,  400  : 
71,  478  :  28,  485  :  80.  The  source  of 
temptations,  463  :  101,  104 ;  espe- 
cially to  strong  Christians,  464 : 
107;  of  temporal  misfortunes,  464: 
115;  of  hatred,  murder,  etc.,  416: 
184,  460  :  80.  Extent  of  his  power, 
83  :  49 ;  its  limitations,  496  :  25.  All 
men  subject  to  his  attack,  82:  46  sq., 
106  :  17,  321 :  l,  322  :  4 ;  even  the 
wise  of  this  world,  83 :  49.  The 
godless  he  controls,  106  :  17,  164  :  16, 
165:19,  168:29,  212:77,  464:11. 
His  kingdom  must  yield  to  that  of 
God,  456  :  54.  Christ  has  van- 
quished him  and  delivered  us,  38, 
42,  83:48sqq.,  106:18,  115:68sq., 
116 :  71,  229  :  66,  367  : 4,  442  :  27,  31, 
522  :  3,  644 :  2.  God  defends  against 
him,  173 :  50.  Consolation  and  help 
against  him,  98  :  85,  127  :  129,  233  : 
85,  453  :  30,  460 :  80,  463  sq.,  464  : 
113;  through  baptism,  370:6,471: 

41. 

Devils,  Doctrine  of,  49 :  22,  204 :  44, 
218  : 4,  256  :  58,  257 :  63,  286 :  26,  333 : 
10. 

Diana,  393 :  18. 

Diogenes,  290 :  46. 

Dionysius,  350 :  71. 

Disciples  recognized  the  Lord  in  the 
breaking  of  bread,  244 : 7.  Had 
only  spiritual  power,  344  :  31.  Er- 
rors during  their  lives,  534  :  7. 

Discipline  required  by  Lutheran 
churches,  56  :  30  sqq.  Of  the 
Law,  87  :  22  sqq.,  255  :  55,  508  :  l, 
510  :  8,  595  : 1.  Especially  needed 
for  the  common  people,  226 :  49. 
Preparatory  to  the  Holy  Supper, 
374  :  10.  Afflictions  a  discipline, 
208  :  54,  59.  Ceremonies  a  disci- 
pline, 292:58.  Domestic,  222:25, 
421 :  218. 
Church  discipline,  199:23  sq.,  298: 
16. 

Disobedience,  Adam's,  321  :  l,  501 : 3, 
541 : 9 ;  to  parents,  321 :  2,  410  :  137 ; 
of  subjects,  309  :  12.  Covered  by 
Christ's  obedience,  580  :  58. 

Dispensations,  bought  and  sold,  166 : 
23 ;  required  by  human  traditions, 
224 :  27. 

Dissension,  origin  of,  125 :  120.  Serious- 
ness of,  346  .  42.    When  justifiable, 


346  :  42,  523.  6,  524  :  11,  644  :  5, 648. 
28.  To  be  reconciled  by  Augsburg 
Confession,  34  :  10  ;  by  Formula  of 
Concord,  12,  535:  2.  Candor  need- 
ed for  their  settlement,  592  :  10. 

Dissimilarity  in  ceremonies  not  a 
ground  for  Church  divisions,  56:  44, 
169  :  33,  220  :  18,  524  :  7,  649 :  31 ;  not 
contrary  to  faith,  171  :  42.  172:  45. 

Distinctions  of  food,  42,  53,  136  :  162, 
218  :  2,  286  :  26 ;  of  days,  times,  etc., 
221 :  20  sq. ;  of  clothing  and  Church 
decoration,  222  :  21,  286  :  26,  296  :  7. 

Divinity,  Divine  Nature.  See 
Christ. 

Divorces  allowed  in  O.  T.,  forbidden 
in  N.  T.,  432 :  295,  434 :  306.  Mar- 
riage of  innocent  party  after  death 
permissible,  351 :  78.  Errors  of 
Anabaptists,  531  :  19,  669  :  24. 

Doctrine  of  Christ,  Law  and  Gospel, 
507 : 6. 
Of  the  Law,  divine,  506  : 3 ;  does  not 
annul  the  Gospel,  133  :  148.  What 
it  is,  156 :  256,  192  :  85. 
Of  Repentance  proclaimed  against  the 
godless,  117  :  79  ;  commands  new 
works,  134:151,  153;  promises  for- 
giveness, 134  :  151.  Importance  of, 
195  : 1,  269 :  46. 
Of  the  Gospel  must  be  firmly  main- 
tained, 156  :  256.  Gives  no  occa- 
sion to  scandals,  299  :  22  sqq.  Estab- 
lishes the  authority  of  magistrates, 
229 :  65. 
Of  Faith  and  Justification  not  to  be 
neglected,  156  :  256,  158  :  26 ;  or  mis- 
represented, 45  :  35  sqq.  Why  im- 
portant, 103 :  118,  141 :  182,  178  :  3, 
192 :  84,  194  :  90.  Less  specious  than 
that  of  the  Law,  123  :  109. 
Unity  in,  319  :  9.  Capacity  for  judg- 
ing, 386  :  17.  Summaries  of,  242 : 
43,  535  :  l,  537  :  9  (350 :  7  sq.).  Pur- 
ity of,  162:5,  454:39.  Standard 
of,  491,  535.  God's  name  hallowed 
by,  368:5,  399:64.  Undunsumd- 
ingof,  a  prerequisite  to  Loru*  Sup- 
per, 387  : 5.  The  Augsburg  Con- 
fession a  summary  of  the  enti:* 
doctrine,  201 :  27.  Must  be  con- 
stantly urged,  390 :  24.  Philosophy 
not  to  be  mingled  therewith,  159 . 
269.  Godless,  to  be  avoided,  346  : 
41. 
Of  Devils,  65  :  49,  170 :  40. 

Dogmas,  158 :  26. 

Domestics,  duties  of,  378  :  10,  411  :  143 
sqq.,  422  :  225.  Insubordination  of, 
309  :  12.  Should  not  be  alienated 
from  our  neighbor,   365  sq.,  432 


INDEX  OF  SUBJECTS. 


719 


434 :  306.  Must  be  kept  in  disci- 
pline, 222:25;  be  taught  the  Cate- 
chism, 387  :  4,  389  :  16 ;  should  be 
daily  prayed  for,  400  :  73,  452 :  28. 

Dominicans,  291 :  53,  330  :  2. 

Dominicus,  119 :  90. 

Donatists,  39,  168  :  29,  172  :  49. 

Doubt  of  Providence,  112  :  46 ;  of  God's 
grace,  118:83;  of  forgiveness,  103: 
119,  107  :  28,  1 93  :  88  sq. ;  of  the  abso- 
lution, 372 :  16 ;  of  eternal  salvation, 
502 : 9,  661 :  70, 662 :  13.  The  Papists 
teach  that  men  must  doubt,  346  :  44, 
87  :  19,  146  :  200,  158  :  260.  Doubt  a 
consequence  of  work-righteousness, 
141 :  180,  586 :  23.  Inconsistent  with 
prayer,  193  :  89,  465  :  121  sqq. ;  with 
proper  partaking  of  the  Lord's 
Supper,  374  :  10.  Doubt  of  truth 
more  bitter  than  death,  201 :  31 ;  the 
parent  of  despair,  146  :  200,  193  :  89. 
Paul's  remedy  for,  146  :  199.  Doubt 
a  source  of  dissension,  550  :  58. 

Dragon,  the  Old.    See  Devil. 

Dragon's  Tail,  314 :  n. 

Drawing,  God's,  of  men,  392 :  15.  Sub- 
jects of,  499 :  16,  568  :  86.  Of  the 
Father  to  Christ,  662:76.  Means 
of,  562 :  54.  No  compulsion  em- 
ployed, 564 :  60.  Of  the  Holy  Ghost, 
493 :  17,  569  :  88. 

Drunkards,  404 :  96. 

E. 

Easter,  56  :  43, 169,  171. 

Efficacy  of  the  Holy  Ghost,  653 :  23, 
663:82;  of  the  sacraments,  162:3; 
of  the  Word,  215  :  11. 

Elders,  according  to  divine  right  equal 
to  bishops,  349  :  61. 

Elect,  who  they  are,  654  :  30  sq.  Who 
do  not  belong  thereto,  656 :  39.  Their 
paucity,  655 :  34.  Known  to  God, 
653 :  23.  Their  weakness  not  im- 
puted, 500  :  14.  Christ  gives  them 
eternal  life,  42 :  xvii.  They  will 
all  be  saved,  653 :  25. 
Errors  concerning,  506  :  19. 

Election,  525,  649.  To  be  distin- 
guished from  foreknowledge,  525 : 
2,  650 : 3.  Not  dependent  on  our 
godliness,  662 :  75.  To  be  read  in 
Christ,  526 :  13,  652  :  13,  660  :  65  sq. 
Sealed  by  God's  oath  and  the  sacra- 
ments, 652  :  13.  Kevealed  in  his 
Word,  657  :  43.  Pertains  only  to 
the  godly,  525  : 5,  650  :  5.  A  cause 
of  salvation,  651  : 8.  How  to  be 
considered,  525  :  6,  526  :  9,  651 :  9, 
652  :  13 ;  not  according  to  reason, 
053 ;  26,  660  :  63  sq.  j  or  from  curi- 


osity, 638  :52;  but  to  be  learned  for 
comfort  and  patience,  527  :  16.  It  ex- 
horts to  repentance,  652: 12,  658 :  51, 
661  :  71.  Should  not  occasion  hard 
thoughts,  561  :  47,  651  :  10,  665  :  89. 
Its  consolation,  658 :  48  sq.  To  whom 
consolatory,  526  :  11,  653  :  25.  To 
whom  not  consolatory,  563  :  57.  Not 
chargeable  with  the  destruction  of 
the  godless,  526:12,  655:34,  663: 
78. 
Abuse  of  the  doctrine,  526  :  8,  657  :  10, 
656  :  39  sq.  Errors  to  be  rejected, 
558 :  17  sqq. 

Elements,  external  signs  in  the  sacra- 
ments, 468  :  18,  471 :  10.  Conse- 
crated by  the  words  of  institution, 
676  :  82.  Not  to  be  adored,  515  :  40, 
624  :  126. 

Eli,  sons  of,  245  :  10. 

Elijah,  280  :  99,  333  :  11. 

Elisha,  333 :  11. 

Emperor.  May  follow  David's  exam- 
ple, 46  :  l.  Power  of,  usurped  by 
popes,  61  :  2,  166  :  23,  318  :  2,  344  : 
55,  347  :  50.  Election  of  popes  for- 
merly confirmed  by,  312  :  20. 

Encratites,  254 :  45,  255  :  50. 

"Evuoie,  628 :  22. 

Enthusiasm  in  the  Papacy,  332 :  4, 
333 : 9. 

Enthusiasts,  who  they  are,  215  :  13, 
332  :  3  sqq.,  499  :  13.  Old  and  new, 
552  :  4.  Condemn  the  outward 
Word,  332  :  6.  Abuse  the  doctrine 
of  human  inability,  561  :  46. 

Epicureans,  623  :  123,  526  : 9. 

Epicurus,  89 :  35. 

'Ett ieiKia}  66  :  64,  126  :  122. 

Epiphanius,  254 :  45,  260  :  8,  279  :  96. 

Eternity  of  punishments,  229  :  66. 

Eucharist,  a  name  of  the  mass,  272 : 
66,  274 :  76. 

Eunomians,  37 : 5. 

Eutyches,  519  :  18,  21,  642  :  89. 

Evil.  God  not  its  cause,  43  :  xix.,  525  : 
4,  650  :  6.  He  fixes  its  limit,  525  : 
4,  650  :  6.  Inclination  of  our  flesh 
to,  457  :  63.  How  and  by  whom 
punished.  429  :  274.  Should  not  be 
wished,  417  :  188.  Prayer  for  deliv- 
erance from  it,  464  :  113  sqq. 

Evils,  bodily,  83  :  46.  Forms  of,  370  : 
20,  464.  Whv  permitted,  141 :  180. 
Prayer  agains't,  370 :  19  sq.,  389,  464. 
Divine  protection  against,  366  :  2. 

Evil-Doers.  Convicted  by  preaching 
of  Law,  129  :  134.  To  be  punished 
by  the  magistrate,  42  :  xvi.,  227  :  53, 
228  :  59,  530  :  16,  669  :  21. 

Exaltation  of  Christ,  state  o£  518  :  15, 


ANALYSIS  AND   INDEXES. 


531  :  21,  629  :  26,  636  :  64  sq.,  637  : 
87  sqq. 

Kxamina  iions  before  the  Lord's  Sup- 
per, 259:1,  269:49. 

Example  of  saints,  16  :  1,  118:87,  119: 
90,  235:4  si](].,  240:36;  of  Mary, 
239:37.  Distinction  between  Law 
and  Gospel  illustrated,  186  :  55. 
Must  be  examined  according  to 
Scripture,  293  :  60.  Wicked  exam- 
ples invite  to  sin,  463  :  102.  No 
example  in  Scripture  of  the  invo- 
cation of  saints,  236  :  10,  239  :  31, 
316  :  25. 

Exclusive  Particles,  96  :  73,  502  :  10, 
576  :  36,  578  :  43,  579  :  53. 

Excommunication,  333.  Excludes 
from  outward  fellowship,  162:3; 
the  openly  wicked  and  despisers 
of  the  sacraments,  176  :  61,  349  :  60, 
351 :  74.  Power  of,  belongs  to  every 
bishop  or  pastor,  297  :  13  sq.,  351  : 
76.  Abuse  of,  by  the  Papacy,  61 :  2, 
344 :  35,  351 :  74.  Error  of  Schwenk- 
feldt,  531  :  26,  670  :  34. 

Exercises,  bodily,  of  the  Fathers,  170  : 
36,  221 :  20  sq."  Under  the  Law,  1 18 : 
86,  293  :  58.  Always  to  be  used,  56  : 
34,  226  :  46  sq.,  2o4  :  48  sq.  Of  the 
saints,  119  :  90,  222  :  24;  not  merit- 
orious, 222  :  24,  284  :  21.  Of  faith, 
135  :  157,  385  :  9  sq.  The  Book  of 
Psalms  an  exercise  upon  First  Com- 
mandment, 386  :  18.  Exercises  of 
singing,  etc.,  292  :  55. 

External  Life.  Man's  ability  to  live 
an  externally  moral  life,  43 : 1,  9,  87  : 
23,  557  :  26 ;  to  hear  and  read  God's 
Word,  562  :  53;  to  be  industrious  in 
external  works,  556  :  20.  Does  not 
justify  before  God,  56  :  41,  88  :  26, 
28.  Distinction  between  external 
and  internal  godliness,  136  :  161 
sq. 

Extreme  Unction,  214  :  6. 


Faith,  the  true  Catholic,  26  : 1,  3,  27  : 
19,  28  :  40.  Justifying,  91  :  48,  98  : 
61,  139  :  171  sq.,  141 :  182  sq.,  156  : 
255,  158  :  265,  187  :  60,  194  :  92.  Fides 
formula,  102 :  109,  121 :  100;  properly 
so  called,  103 :  113, 116 ;  general,  187  : 
60,  216  :  21 ;  not  a  mere  knowledge 
of  Christ's  historv,  45  :  23  sqq.,  86  : 
17,  91 :  48,  92  :  50,  94  :  61,  100  :  99, 
103 :  115,  122  :  116,  127  :  128,  142  :  183, 
149  :  216,  158  :  262,  184  :  45.  Not  an 
idle  thought,  94  :  64,  103  :  115,  127  : 
129 ;  not  a  work  or  preparation  of 
man,  91:48;  is  supernatural,  142: 


182 ;  above  reason,  222 :  22,  325  :  14 
367:6,  448:67. 

Faith  a  gift  and  work  of  God,  91  :  48, 
184:46;  a  work,  light  and  power 
of  the  Holy  Ghost,  38  :  v.,  43  :  3,  94  : 
64,  100:  99,  103:  115,  127:  128  sq., 
168  :  31,  271 :  59,  367  :  6,  368  :  8,  369  : 
11,447:61;  a  witness  of  the  Holy 
Ghost,  103:113;  a  divine  service, 
92:49,  57,  122:107,  143:188,  220, 
346  :  44.  Faith  and  God  belong  to- 
gether, 391 :  3.  The  doctrine  con- 
cerning faith  to  be  urged  in  the 
Church,  55:20;  as  the  chief  doc- 
trine, 43  :  8.  Its  knowledge  neces- 
sary, 103:118.  Faith  the  spiritual  eat- 
ing of  John  6,  615 :  62.  Confidence, 
trust,  45  :  26,  91  :  48,  95  :  69,  108  :  33, 
143:191,  144:194,  149:216,  391:4. 
How  distinguished  from  hope,  143: 
191.  Is  certainty  of  God's  grace  in 
Christ,  107  :  27,  151  :  229;  acknow- 
ledgment and  reception  of  Christ, 
91  :  46,  48,  105  :  12,  108  :  33,  122  :  106, 
501  :  6;  a  living  power,  127:  125, 
158  :  262 ;  righteousness  of  heart, 
99  :  92,  131  :  142,  142  :  186  sq.  Not 
merely  the  beginning  of  justifi- 
cation, 95  :  71 ;  but  also  of  good 
works  and  the  fulfilling  of  the 
Law.  91 :  46,  92  :  51,  95  :  71.  Chris- 
tian perfection,  41 :  xvi.,  228  :  61, 
286  :  27,  288  :  37.  Higher  and 
stronger  than  works,  149  :  216 ;  yet 
we  dare  not  build  thereon,  473  :  56. 

Faith  comes  by  hearing,  95 :  67,  183 
39,  214:5;  through  the  Word,  96 
73,  100  :  93,  151 :  225,  214  :  5,  227  :  54 
273  :  70,  447  :  62,  612  :  59,  613  :  62 
through  the  words  of  institution 
616  :  81 ;  through  the  ministry,  38 
v.;  through  the  Gospel  and  sacra 
ments,  38,  41,  118  :  89,  170  :  3G,  183 
42,  245  :  10,  271 :  59,  273  :  70,  277  :  89 
332:7,  478:24  sqq.;  through  ex 
ternal  signs,  117  :  80,  131 :  143,  214 
4  sq.,  216  :  19. 

Faith  comprehends  the  present  and 
the  future,  144:  191;  belongs  to  re 
pentance,  40  :  5,  91 :  45,  106  :  21, 129 
136,  135:157,  160:277,  178:1,  181 
21, 182  :  35,  183  :  44  sq.,  186  :  57,  187 
60  sq.,  194  :  91,  590  :  4,  8.    Rises  and 
grows  in  repentance,  106 :  21,  134 
151,    151  :  229,    152  :  232;    in    temp- 
tation, 183  :  37,  42,  207  :  54,  269  :  46 
through    exercise   in    good    works, 
etc.,  115  :  68,  135  :  157,  151 :  229;  not 
without  struggles,  142  :  182, 152 :  229, 
346  :  44.     Distinguishes  the  repent- 
ance of  Peter  from  that  of  Judas. 


LNDEX  OF  SUBJECTS. 


721 


179  :  8,  182  :  36.  Even  a  weak  faith 
acceptable  to  God,  614 :  70.  What 
precedes  and  follows  pertains  not 
to  justification,  574  :  24. 

Faith  has  three  objects,  92  :  53.  Ap- 
prehends God's  Word  and  promise, 
91  :  44,  92  :  50,  55,  95  :  67,  70,  103  :  113, 
107:27,  108:32,  121:103,  127:126, 
131  :  143,  139  :  171,  140  :  173,  143 : 
191,  157  :  260,  158  :  265.  Faith  and 
the  promise  correlative,  147:203, 
151 :  225.  Apprehends  God's  mercy 
and  the  forgiveness  of  sins,  98  :  85, 
101 :  106,  105  :  8,  106  :  20,  108  :  32, 
110:40,  113:53,  122:107,  139:171, 
145  :  197,  147  :  203,  160  :  277.  Ap- 
prehends Christ  as  Redeemer  and 
Mediator,  90  :  44,  91 :  46.  92  :  55,  95  : 
69,  97:80,  82,  111:40,  120:96,  100, 
121 :  103,  123  :  no,  126  :  123,  143  :  187, 
157:257,  158:261,  188:63,  192:84, 
501 :5,  571  :  11. 

Faith  the  beginning,  centre  and  end 
of  justification,  587  :  34  sq. ;  brings 
the  Holy  Ghost,  45  :  29,  91 :  45,  103  : 
116,  104  :  4,  105  :  12,  114  :  61,  192  :  82, 
234  :  92,  583  :  96;  and  thereby  a  new 
heart  and  mind,  104 :  4,  127  :  129, 
128:131,  335;  cleanses  the  heart, 
100:99,  130:140,  137:163,  168:31, 
296 : 8;  mortifies  concupiscence,  91 : 
45.  By  it  we  are  regenerated,  con- 
verted, etc.,  91  :  45  sq.,  94  :  64,  96  :  72, 
103:115,  117,  113:54,  114:61,  127: 
126,  129  :  135,  139  :  171,  etc.  Love 
follows  it,  96  :  74,  76,  104 :  4,  106  :  20, 
108:30,  109:34,  126:124,  127:128, 
133:149,  140:173,  183:37,  192:82, 
574 :  27.  It  imparts  ability  to  ob- 
serve the  Law,  91 :  45,  104  :  2,  109  : 
38;  129 :  135,  144 :  194,  234  :  92 ;  brings 
forth  good  fruits,  39 :  vi.,  45  :  29,  94  : 
64,  96:74,  103:  111  sq.,  106:14sqq., 
109:34,  117:82,  126:125.  128:130, 
156  :  252,  210  :  68,  335  :  2,  502 :  n, 
504  :  6,  506  :  18,  576  :  36,  583  :  9. 
These  follow,  and  do  not  precede, 
faith,  578 :  49.  They  are  testimonies 
to  faith,  109:34,  1 14:  63,  115:68. 
Faith  in  itself  no  good  work,  572 :  13. 

Faith  exists  in  those  only  who  grieve 
for  sin,  106  :  22;  not  in  those  with- 
out the  Holy  Ghost,  231:72;  not 
in  carnal  men,  107  :  22  sq.,  151  : 
221,  234:90;  not  in  the  godless 
and  devils,  141  :  182 ;  cannot  coexist 
with  a  purpose  to  sin,  502  :  11,  574  : 
26;  nor  with  mortal  sin,  94:64,  102: 
109,  103:115,  329:43;  nor  without 
love,  120  :  98  sq.,  121 :  103;  nor  with- 
out works,  127  :  129,  128  :  131,  335  : 

49 


xiii.  Distinction  between  dead  and 
living  faith,  127  :  127  sqq.  The  for- 
mer a  fruit  of  original  sin,  321  :  2. 
P'aith  required  for  profitable  recep- 
tion of  baptism,  469  :  33  sqq.,  470  : 
41;  yet  the  validity  of  baptism  not 
dependent  thereon,  472  :  52,  473  : 
58.  Faith  required  for  profitable 
reception  of  the  Lord's  Supper, 
135  :  155,  277  :  90,  216  :  19  sqq..  273  : 
70,  274  :  77,  374  :  10,  480  :  34,  609  :  46 
sq.,  613 :  63 ;  yet  its  validity  not  de- 
pendent thereon,  606:32,  615:74, 
617  :  88.  Prayer  without  faith  no 
prayer,  236  :  lb,  13,  465 :  120.  Church 
unity  requires  unity  in  faith,  168 :  31, 
445  :  51  (319  :  9). 
Arti'cles  of. — God's  Word  the  only 
source,  315  :  15.  Claim  of  the  Pope 
to  frame,  166  :  23. 

Fall,  the,  and  its  consequences,  37  :  ii., 
77  :  5  sqq.,  78  :  14,  79  :  24,  249  :  13, 16, 
321 : 1  sqq.,  442  :  28  sq.,  493  : 1  sqq., 
494  :  8,  539  :  l  sqq.,  541 :  8  sqq.,  543  : 
23,  544  :  26  sq.,  546  :  38,  551 :  2,  552  : 
8.  Its  penalties,  208  :  58,  542  :  13. 
Before  the  Fall  man  not  without 
Law,  509  :  2.  The  will,  before  and 
since,  496  :  l,  562 :  53.  Since  the 
Fall,  human  nature  and  original 
sin  not  identical,  547  :  44 ;  but  re- 
main God's  creatures,  493  :  2. 

Family,  the,  not  destroyed  by  the  Gos- 
pel, 228 :  57.  Promotion  of  harmony 
in,  123  :  ill.  Duties  of,  holy,  222: 
25.  Instruction  in,  364  sqq.,  387:4. 
Worship  in,  400  :  73.  Error  of  Pap- 
ists, 54  :  10,  11 ;  of  Anabaptists,  531 : 
17  sqq. 

Famine,  210  :  65,  424  :  440,  460  :  78. 

Fanatics,  243 :  43,  606  :  33. 

Fasting,  a  bodily  exercise  and  disci- 
pline, 222  :  24,  226  :  47  sq. ;  before 
the  Holy  Supper,  374  :  10.  True 
fasting  has  God's  command,  205 : 

46.  Is  not  rejected,  56  :  39.  Not  a 
meritorious  service,  53  :  l,  63  :  :?: 
sqq.,  170  :  39,  205  :  46,  224  :  29,  226  : 

47.  Not  necessary  for  justification, 
171 :  41. 

Father,  the,  God.  Of  him  the  Son 
begotten,  and  from  him  the  Holy 
Ghost  proceeds,  27  :  21  sq.,  311,  367  : 
4.  The  Son  equal  to  him  accoid- 
ing  to  his  Godhead,  27:3.  Not 
the  Father,  but  the  Son,  became 
man,  311.  His  essence,  will  and 
work,  439 :  10. 
Father,  Our,  God,  134:151,  148:212, 
368  :  2,  370  :  21,  440  :  17,  441  :  24, 
660  :  65,  662  :  75,  76. 


722 


ANALYSES  AND  INDEXES. 


Fathers  (parents),  their  rank  above 
all  others,  405: 105.  Command  and 
promise  concerning  them,  116:76, 
155  :  246,  354,  388,  405,  437.  Their 
iniquities  visited  upon  their  chil- 
dren, 306  :  21,  395  :  30  sqq.  Three 
species  of  fathers,  413:158. 
Fathers,  Church,  their  life,  119:190. 
Built  hay  and  stubble  on  the  foun- 
dation, 166:2.  Their  fallibility, 
279  :  95.  Could  not  frame  articles 
of  faith,  315  :  15.  Their  testimony 
concerning  Christ,  633  :  51 ;  the  free 
will,  556:23;  the  imperfection  of 
good  works,  147  :  202,  204,  159  :  271 ; 
the  forgi  veness  of  sins,  1 25 :  117, 1 90 : 
73;  the  grace  of  God  in  Christ,  92  : 
54,  221 :  20;  justification,  88  :  29  sqq., 
112:50;  the  Law  and  the  Gospel, 
101:103  sqq.;  confession,  198:15; 
repentance,  194  :  91,  195  :  93,  198  : 
16;  the  Church,  163 :  11  sqq.;  the 
sacraments,  213  :  2,  214  :  6,  273  :  66, 
274  :  75 ;  Church  ordinances,  138  : 
163,  176  :  62,  198  :  16  sq.,  199  :  23  sq.. 
210:  70  sq.,  211 :  74.  219  :  13,  221  :  20, 
260 :  8 ;  purgatory,  210  :  70,  315  :  13. 
Silent  concerning  sacrifice  of  the 
mass,  272  :  65,  274  :  75,  279  :  95  sq., 
315:14;  concerning  invocation  of 
saints,  235  :  3,  240  :  33.  Held  to 
one  form  of  the  Catechism,  360 : 
8.  The  doctrine  of  the  Lutheran 
churches  harmonizes  with  them, 
169 :  268. 

Faults,  many,  cling  to  the  regenerate, 
501 :  9.  Forbearance  with,  123  :  11, 
126 :  23. 

Fear  of  God,  filial  and  servile,  183 :  38. 
Innate  absence  of  true  fear  of  God, 
38,  43  :  9,  76  :  2  sq.,  78  :  14  sqq.,  79  : 
26,  88:27,  112:46,  150:221.  Be- 
longs to  the  divine  image,  79.  Is 
a  work  of  the  Holy  Ghost,  106 :  14, 
168:31.  Christian  perfection,  41: 
4.  A  consequence  of  regeneration, 
104  :  4,  151 :  228.  Grows  under  ter- 
rors of  conscience,  152  :  23.  Chil- 
dren to  be  trained  therein,  401  :  75. 
Of  Punishment,  181 :  29,  505  :  12,  587  : 
31,  598 :  16. 

Festivals,  profitable  for  good  order, 
41,  65  :  51,  221 :  20  sq.,  169  :  33,  224  : 
38  sq.  The  Jewish  festivals  adapted 
to  the  Gospel,  171 :  40.  The  Lord's 
Supper  on,  259 : 1.  They  are  not 
necessary  for  salvation,  63  :  37.  In 
honor  of  angels  and  saints  not  to 
be  held,  317  :  26.  Have  bishops 
the  right  to  institute  them  ?  63 :  30. 
Christians  should  observe  a  per- 


petual Sabbath,  403.89.  Relation 
of  the  Lord's  Day  to  the  S.tbbati:, 
65  :  59  sqq.,  402  :  85  sqq. 
Flesh  of  Christ  (his  body).  Given 
for  the  life  of  the  world,  245:10. 
In  the  Holy  Supper,  608  :  39,  613  : 
63.  (See  Lord's  Supper.)  Even 
according  to  the  flesh,  Christ  had 
the  fulness  of  the  Spirit,  638  :  73. 
Erroneous  doctrine  of  the  Schwcnck- 
feldians,  531 :  20  sq.,  669  :  29 ;  of  the 
Anabaptist^,  669 :  25. 

Flesh,  our,  Christ  a3sv.med,  493 .  5 
608  :  39,  626  :  11,  631  :  37,  639  :  78. 

Flesh,  sinful,  even  God's  children  have 
it,  113:58,  208:55,  335  :  xiii. ;  and 
their  works  consequently  impure, 
583 :  8.  It  cannot  endure  God's 
judgments,  148:208.  Will  be  laid 
aside  in  the  resurrection,  446 :  57, 
494  :  10,  548  :  46  sqq. 

The  flesh  sins  in  external  works  of 
the  Law,  89  :  33 ;  distrusts  God, 
112:99,  461:89;  cannot  love  God, 
89  :  33 ;  resists  God's  will,  369  :  ll ; 
resists  the  Spirit,  112  :  48,  145  :  198, 
555 :  17,  564 :  64,  568  :  84,  585  :  19, 
596 :  8 ;  opposes  the  Holy  Ghost, 
115  :  68 ;  tempts  to  evil,  370  :  18, 
457  :  63,  461 :  89,  463  :  101  sq.,  485  : 
76,  555  :  17,  564 :  64,  597  :  12,  657  : 
48;  attacks  especially  the  young, 
463:107;  defiles  good  works,  115: 
68 ;  offended  at  the  cross,  457  :  66. 
Its  wicked  desires  are  sins,  112  :  48. 
Thev  who  live  according  to  it  are 
without  faith,  107:22,  149,  151: 
227 ;  without  true  conversion,  566 : 
70 ;  are  secure  and  indifferent,  226 : 
47 ;  must  die,  107  :  22,  587  :  32. 

It  remains  even  after  baptism,  478 : 
22;  after  regeneration,  508  : 1,  510: 
7,  565  :  68,  568  :  85,  573 :  23,  597  :  12, 
599  :  22.  Renders  sanctification  im- 
perfect, 374  :  28.  Constant  struggle 
of  believers  against  it,  509:4;  un- 
til death,  329  :  40,  559  :  34,  598 :  18. 
God's  defence  against,  653 :  20.  A  id 
afforded  by  study  of  God's  Word, 
385  :  10 ;  by  fasting,  226  :  47.  Mor- 
tified in  repentance,  202  :  34  sq.. 
585 :  19. 
Fomes  of  original  sin,  82 :  42. 
Food,  distinctions  in  41  :4,  54,  218:2, 
286:26;  a  human  ordinance,  136: 
162.  Neither  sin  nor  righteousness, 
£96:7.  Adiaphora,  646:13.  To 
find  sin  therein  contrary  to  God's 
command,  64 :  39. 

To  whom  food  should  be  denied,  360 : 
12.    How  sanctified,  251 :  80.    Tb« 


INDEX  OF  SUBJECTS. 


723 


Holy  Supper  food  of  the  soul, 
478 :  23. 

Foreknowledge,  God's,  what  it  is, 
and  how  distinguished  from  elec- 
tion, 525:2,  3,  650:3.  Not  the 
cause  of  sin,  525  :  4,  650 :  6  sq. 
Harmful  thoughts  concerning,  651 : 
11,  653 :  26. 

Forgiveness  of  sins,  25,  26,  84,  367, 
443.  The  final  cause  of  the  his- 
tory of  Christ,  92  :  51.  Necessary 
above  all  to  justification,  96 :  75  sq., 
138:169,  501:4,  574:25,  577:39, 
579 :  54.  The  best  consolation,  96 : 
79,  98:85,  129:136,  158,  461:92. 
Importance  of  this  article,  92 :  51, 
179 :  10. 
Proclaimed  not  by  the  Law,  but  by 
the  Gospel,  92  :  57,  95  :  70,  102 :  no, 
181  :  29,  228  :  58.  Not  obtained 
through  the  Law,  85  :  7,  90  :  38 ;  or 
through  our  merit,  virtues,  love, 
works,  38:iv.,  39 :  vi.,  84,  85:9, 
86  sq.,  88 :  25,  31,  89  :  36,  90  :  41,  92 : 
51,  96  :  74,  77,  79  sq.,  97  :  83,  98 :  85, 
87,  102  :  110  sqq.,  107  :  26,  108  :  33 
sq.,  117  :  82,  120  :  100  sq.,  126 :  123, 
128:132,  131:139,  131:142,  133: 
148,  134 :  153,  193  :  88,  195  :  95,  232  : 

78,  261 :  14,  284  :  17 ;  or  through 
reason,  88  :  31 ;  or  through  repent- 
ance and  satisfaction,  97  :  83,  175  : 
39,  191 :  78,  195  :  95,  198 :  16  sqq., 
206 :  52 ;  but  not  without  repent- 
ance, 186  :  58.  Not  through  facti- 
tious services  or  human  traditions, 
97  :  83,  218  :  l,  3  sqq.,  220  :  18,  223  : 
29,  253  :  40,  283 :  14,  284  :  17,  288 :  34, 
292:55,  296:9,  315:18.  Not  by 
forgiving  others,  128  :  133,  130  :  138, 
131 :  143, 134  :  151.  Even  the  saints 
pray  for  it,  112 :  47, 367,  389,  461 :  88. 

Promised  gratuitously  through  Christ, 
54:5,  84:5,  90:40,  94:62,  97:82, 
102 :  110,  119 :  90,  125  :  118,  1 29  :  136, 
132:147,  182:35,  184:43,  591:35; 
without  merit,  through  Christ,  103 : 
120,  209:60,  252:36,  283:11;  out 
of  grace  for  Christ's  sake,  through 
faith,  38,  40,  45,  84,  87,  92  :  51,  94 : 
62,  96  :  79  sqq.,  98  :  84,  103  :  117, 105 : 
11,  119  :  90,  129  :  136,  134  :  151  sqq., 
1*0:176,  157,178:2,  192:84,  239: 
29,  296:7,  299:23,  374:8,  476:3, 
562 :  54,  572 :  11.  Obtained  through 
faith  alone,  52,  84,  89  :  36,  96  :  77, 

79,  98:85,  102:112,  103:116,  107: 
23,  109  :  34, 37,  111 :  42,  114  :  61,  116  : 
73  sq.,  130:138,  134:151,  135:157, 
139:171,  160:277,  177:66,  182:36, 
188:63,  192:79  sq.,  232:79,  233: 


84  sq.,  88,  261 :  14,  269  :  41,  287  :  19, 
346  :  44,  572  :  16,  593  :  20,  through 
special  faith,  187  :  59  sq. ;  also  to 
the  patriarchs,  92  :  57.  Given  in 
baptism  and  the  Holy  Supper, 
135  :  155,  183  :  40  sqq.,  216  :  20,  262  : 
18,  273  :  69  sq.,  277  :  90,  324  :  8,  370  : 
6,  371 :  16,  374 :  4  sqq.,  446  :  54  sq., 
616  :  81 ;  through  absolution,  371  : 
16,  479  :  31 ;  to  all  (116  :  74)  who  are 
converted,  212 :  79.  Repentance  and 
forgiveness  of  sins  belong  together, 
590  :  4,  9,  653  :  27.  It  is  imparted 
by  the  Holy  Ghost,  367  : 6,  446  : 
58,  567  :  77.  The  gift  of  the  Holy 
Ghost  follows,  329  :  40,  562  :  54. 
Good  works  follow,  186:58,  334: 
2;  and  the  works  of  the  Law,  192: 
82;  thank-offerings,  262:19,  263: 
25.  Repentance  of  no  avail  with- 
out it,  188  :  63.  Without  it,  no  love 
of  God,  102  :  no,  106  :  20,  143  :  190 ; 
or  good  works,  131:143,  155:246. 

To  wish  it  the  highest  worship  of 
God,  143  :  188  sq.  To  deny  it  is  to 
annul  the  Gospel,  131 :  143.  To 
seek  it  through  love  and  works  is 
to  rob  Christ  of  his  glory,  107  :  29, 
119  :  92,  283  :  11 ;  would  never  bring 
certainty,  102  :  no,  131  :  143;  would 
fail  to  sustain  in  death,  1 03 :  119, 
107  :  29.  Sin  of  disbelieving  it, 
195 :  94. 

Errors  of  Papists,  159  :  271,  177  :  65,  67, 
239  :  91.  That  forgiveness  is  obtain- 
ed through  good  works  de  congruo, 
230  :  72 ;  ex  opere  operato,  260  :  12, 
346 :  44 ;  through  love  to  God  be- 
fore grace,  166:21,  190:75,  192: 
85;  through  repentance,  confession, 
satisfaction,  181 :  20, 24, 198 :  15, 324  : 
12;  through  human  ordinances,  168: 
32,  169  :  34,  177  :  65,  205  :  46,  218  : 6, 
219  :  7,  336 ;  through  fasts,  prayers, 
alms,  205  :  46 ;  through  vows,  347  : 

48. 

Form,  identity  of,  in  doctrinal  state- 
ments, its  importance,  18,  360:7 
sqq.,  537  :  10.  Declarations  to  be 
conformed  thereto,  499  :  16,  505  :  9, 
548  :  50,  569,  588  :  36. 

Francis,  St.,  87: 20,  119:90.  222:24, 
260 :  7,  285  :  81. 

Franciscans.  See  Barefooted 
Monks. 

Frankfort  on  the  Main,  11. 

Fraternities  in  the  Papacy,  316  :  ai. 

Freedom,  Human,  in  external  things, 
42,  566  :  74.      Its  extent,   230  :  70 
How  far  in  spiritual  things,  556 
23. 


724 


ANALYSES  AND  INDEXES. 


Of  Will,  556  :  23. 

Christian,  to  be  maintained,  65:51, 
524:12,  649:  3".  Change  of  Sab- 
bath an  example,  I '»■"•:  60.  Sup- 
ported by  the  apostles,  172  :  44, 
646:  12,  15.  How  to  be  eontrolled, 
'I'll  :  51.  Not  to  be  abused,  360  :  3, 
384 :  3. 
Fruits.  Of  Repentance,  40,  181  :  28, 
202  :  34,  204  :  42,  212  :  77  ;  of  forgive- 
ness of  sin  and  regeneration,  131 
142,  186:58;  of  justification,  134 
154,  139  :  171 ;  of  sanetification,  577 
41;  of  faith,  39:  vi.,  94:64,  108:34, 
114:63,  127:128,  152:233,  445:53, 
475  :  84,  559 :  37,  576 :  36,  582 :  l,  583 : 
9,  584  :  15 ;  of  love,  122  :  105.  Love 
a  fruit  of  faith,  574  :  27.  Only  good 
trees  yield  good  fruit,  128  :  132,  230 : 
22.  Fruits  and  their  source  often 
mentioned  together,  154 :  244  sq., 
156  :  254.  May  be  called  the  third 
part  of  repentance,  42  :  6,  181 :  28, 
184:45,135:157.  Where  they  are 
not,  the  Holy  Ghost  absent,  120 : 
98  sq. ;  and  there  is  hypocrisy,  134 : 
154,  202  :  35 ;  and  dead  faith,  577  :  43. 

They  please  God  because  of  faith  and 
Christ's  intercession,  128  :  131,  156  : 
254;  but  they  are  not  the  treasure 
whereby  we  make  satisfaction,  108  : 
34.  Neither  are  they  worthy  of 
eternal  life,  156  :  254 ;  yet  obtain 
mitigation  of  earthly  punishments, 
210  :  67  sq. 

Of  the  Spirit,  distinguished  from  works 
of  the  Law,  509  :  5  sq.,  598  :  17. 

Of  the  Cross,  209  :  61  sq. ;  of  the  Di- 
vine Word  and  Catechism,  384 : 9  sq., 
385  :  12,  386  :  19. 

Of  Original  Sin,  76 :  3. 

G. 

Gabriel,  the  archangel,  333 :  11. 

Gabriel,   the  schoolman   (Biel),  119: 
89,  189  :  68,  238  :  23,  245  :  9. 

Gelasius,  Pope,  48  : 6. 

George,  St.,  228 :  32. 

Germany,  309  :  n,  344 :  35,  453 :  31. 

Gerson,  54  :  13,  16,  61 :  60,  223 :  28,  250 : 
20,  284 :  16,  288  :  36,  308  : 6,  472  :  50. 

Gifts  of  God  manifold,  445  :  51.  Differ 
in  degree,  252  :  38.  To  be  received 
with  thanksgiving,  235  :  4,  262  :  19. 
The  world  abuses  them,  441 :  21. 
To  be  used  in  a  godly  way,  254  :  57. 
Ciod  avenges  their  contempt,  255: 
&3.  Their  preservation  to  be  prayed 
for.  555:  16.  Inequality  of,  319:4. 
O'  Divine  Image,  79:23;  of  Church, 
'  849  :  67. 


Of  IJoly  Ghost,  105  :  li,  164  :  13,  234 
90,  329:40,  3(I7:R,  559:34,560-40, 
561 :  47,  563 :  c«,  565  :  65,  653  :  23. 
Apostles,  teachers,  etc.  gifts,  343:26. 
Continence  and  virginity  gifts,  169: 
31,  234  :  92,  250 :  18,  252  :  38,  291  :  51. 
Faith  a  gift,  99  :  93,  557  :  26,  571 :  11. 
Salvation  and  eternal  life  gifts,  152: 
235,  218:6,  504:7. 
Error  of  Enthusiasts,  581  :  46 ;  of  Ana- 
baptists,  529  : 4,   638  :  72 ;    concern- 
ing limitation  of  Christ's  indwell- 
ing, 503 :  78. 

Glorification  of  the  justified,  116  • 
75,  153  :  241,  653  :  22. 

Glory,  the  Lord's,  beatific  sight  of, 
152  :  230,  519  :  25.  Christ's  eternal, 
165:18,  518:16,  631:39,  633:51, 
635  :  61,  636  :  64  sq. ;  grades  of,  152 
234. 

God,  25,  26,  37,  75,  311,  366,  388,  439, 
Is  a  Spirit,  254:27,  637:88;  un 
create,  26 :  8 ;  without  body,  37  :  2 
one  and  indivisible,  25  :  l,  26  :  3,  37 
2,  75  :  l,  311,  439  :  7,  637 :  68  ;  eter 
nal  and  infinite,  26  :  10,  37  :  2,  75  :  l 
omnipresent,  512  :  12,  14,  618:95, 
637  :  68 ;  omnipotent,  25,  26  :  13,  37 

2,  366,  388,  439,  515:34;  of  infi 
nite  power,  wisdom  and  goodnes»: 
37:2. 

Exists  in  three  persons,  Father,  Son 
and  Holy  Ghost,  26  :  3,  27  :  25,  37  : 

3,  75:1,  311,  366  sq.,  388,  439:6: 
625  :  6 ;  there  are  not  three  Gods, 
but  one  God,  26:16;  Trinity  in 
Unity,  and  Unity  in  Trinity,  27 :  25 
sq.  Error  of  the  Arians  and  Anti- 
Trinitarians,  531  sq. 

See  Trinity,  Father,  Son  and 
Holy  Ghost.  The  Triune.  Bap- 
tism in  his  name,  370  :  4.  Forgive- 
ness in  his  name,  373  :  28.  Kising 
and  going  to  bed  in  his  name,  374: 
1,  375  : 4.  Dwells  in  the  believer, 
579:54,  581:65.  Has  testified  to 
his  Son,  140 :  176.  Presents  him  as 
a  Propitiation,  188  :  63.  Jesus 
Christ  our  Almighty  God  and  Sa- 
viour, 617  :  89,  625  :  6. 

God  is  the  Lord,  27  :  n,  366  :  21 ;  Cre- 
ator and  Sustainer  of  all  things.  25; 
37  :  2,  43  :  xix.,  105  :  14,  231 .  77, 
366  : 1  sq.,  439  sqq.  Creator  of  men 
even  since  the  Fall,  546 :  38 ;  our 
Father  and  Helper,  104  :  4,  368  :  2, 
440  :  17,  441 :  23 ;  the  only  eternal 
Good,  392 :  15.  Hence  his  name, 
394 :  25. 

God  became  man,  517  :  10,  519  :  18. 
The  Son  of  God,  true  God,  625  : 6; 


INDEX  OF  SUBJECTS. 


i  1-) 


not  merely  in  name,  516 :  3.  Mary 
may  be  called  the  mother  of  God, 
518 :  12.  God  suffered  and  died, 
518  :  14,  632  :  44  sq. 

Meaning  of  "to  have  one  God,"  391: 
l  sqq.,  393  :  18,  394 :  28.  Treated 
with  and  apprehended  only  through 
the  Word,  95 :  67,  476  : 1.  In  Christ, 
45.  By  the  heart,  392:13.  He 
wijhes  himself  honored  by  faith, 
92:49,  99:89,  143:188.  Our  duty 
to  fear,  praise,  love,  thank  and 
serve  him,  60,  85 :  8,  104 :  3  sq.,  105 : 
10,  106:20,  179:9,  212:77,  364:2, 
366  :  22,  391 :  4,  392 :  14  sq.,  393  :  24, 
440 :  19,  584 :  12 ;  to  obey,  582  :  4, 
585  :  17.  Of  him  we  pray  what  is 
needful,  60.  85:8,  135:158,  148: 
210,  368  :  2,  393 :  24,  448  sqq. 

Not  the  cause  of  sin,  43,  231,  525  :  4, 
541  :  7,  547  :  40,  42,  650 :  7.  Created 
man  righteous  and  holy,  593 :  23. 
Does  not  will  evil,  650 : 6.  Is  a 
jealous  God,  366  :  21,  395  :  30  sqq. 
Angry  with  unbelief,  451  :  21. 
Threatens  and  punishes,  82  :  46  sq., 
89 :  36,  104 :  7,  117  :  79,  207  :  53,  366  : 
22,  394 :  29,  395  :  34  sq.,  404  :  95,  436: 
322  sqq.,  447  :  65,  542  :  13,  659  :  59, 
664  :  84  sqq.  Judges  otherwise  than 
man,  82  :  43,  120  :  95,  149,  151 :  224. 
A  consuming  fire,  148  :  208. 

He  wills  not  man's  destruction,  526  : 
10,  12,  528 :  17  sqq.,  546  :  39,  561 :  49, 
655  :  34,  663  :  81.  Forgives  sin  for 
Christ's  sake,  112:20,  118:84,  195: 
95,  324:8,  335:1,  501:4,  594:25. 
Has  laid  our  sins  upon  Christ,  232 : 
82,  312  :  2 ;  whose  obedience  he 
reckons  to  us  for  righteousness, 
571:9  sqq.,  576:34,  593:22;  and 
adopts  us  as  children,  594 :  25.  Has 
elected  us  in  Christ,  525  :  7,  652  sq., 
656:40,  657:43,  660:65.  Is  long- 
suffering,  663  :  80.  Has  determined 
the  hour  of  every  Christian's  con- 
version, 659  :  56.  Anticipates  us, 
566  :  71.  Begins  and  continues  the 
work  within  unto  the  end,  554  :  16, 
653  :  21.  Draws  man  to  conversion, 
564  :  60,  568  :  86,  569  :  88,  662 :  76. 
Works  faith,  128  :  130.  Defends 
against  spiritual  enemies,  653  :  20. 
Consoling  and  quickening  his  pe- 
culiar work,  185  :  51,  209  :  61.  Has 
eternally  cast  away  the  fallen  an- 
gels, but  not  fallen  men,  556 :  22. 
Delivers  from  spiritual  darkness, 
554  :  15.  Works  to  will  and  to  do, 
554  :  14,  16,  557  :  26,  653  :  21.  Sanc- 
tifies, 547  :  45,  560 :  42 ;  but  not  with- 


out means,  552 : 4,  567  :  80,  653 :  27 ; 
or  by  compulsion,  561 :  46. 
Enjoins  upon  all  men  repentance, 
328  :  34,  653  :  27.  Calls  his  children 
to  repent  when  thev  fall,  662:75. 
Requires  faith,  190:7*2,  122:107,143: 
189.  Demands  good  works,  87  :  22, 
291 :  49  sq.,  583  :  7,  584  :  14,  588  :  38. 
Breaks  the  will,  226  :  45.  Exercises 
his  saints  variously,  117  :  77,  207  : 
54,  658 :  48.  Suppresses  sins  by 
afflictions,  141 :  180,  208  :  55.  Our 
Teacher,  455 :  16. 
Difference  between  God  and  an  idol, 
391  :  2  sq.  Prohibition  of  other 
gods,  354,  388.  Meaning  of  prohi- 
bition, 391  sqq.,  437  :  324.  Deifica- 
tion of  saints,  236  :  11.  Assump- 
tion of  divine  prerogatives  by  the 
Pope,  166:23,  214:4. 

Godhead.     See  Christ. 

Godless,  the,  have  historical  faith, 
141 :  182,  149  :  216.  Belong  to  the 
outward  fellowship  of  the  Church, 
162  :  3,  167  :  28,  172  :  47.  Are  among 
the  teachers  and  officers  of  the 
Church,  165  :  17  sqq.,  167  :  28.  Ad- 
minister the  sacraments,  162  :  3, 
165  :  19.  Receive  Christ's  body  in 
the  Lord's  Supper,  606  :  53  ;  but  are 
not  the  Church,  163  :  8,  165  :  17,  19. 
Not  Christ's,  but  the  devil's,  168  : 
29  (165:19),  230:71.  Their  per- 
verted will  the  cause  of  sin,  43. 
Cannot  call  upon  God  or  believe 
the  forgiveness  of  sins,  45  :  25.  Their 
end,  eternal  condemnation,  42,  229 : 
66. 

Good.  The  word  the  source  of  the 
name  "God,"  394:25. 
The  good,  God's  foreknowledge  con- 
cerning, 650 : 3  sq. ;  in  the  Church, 
163 :  10  sqq. 
Human  nature  contains  in  it  by  na- 
ture nothing  good,  494  :  13,  495  :  16, 
541  :  11,  543  :  23  sqq.,  550 :  60.  No 
man  does  or  thinks  what  is  good, 
323  :  33,  485 :  76,  495  :  16,  497  :  3,  552 : 
7,  553  :  10,  555  :  17,  564 :  61,  567  :  77. 
Can  only  be  done  by  the  justified, 
156:251,  564:64;  through  God's 
grace,  556 :  23,  559  :  39.  Necessary 
to  them,  151 :  227.  Is  done  for  love 
and  praise  to  God,  584  :  12.  Is 
wrought  by  love,  122 :  105.  Not  at 
the  option  of  the  regenerate,  505 : 
ll. 

Goods  (Blessings). 
Eternal,  164  :  15,  441 :  24. 
Spiritual,  141  :  179,  164  :  14,  16,  571  :  Id 
Temporal,  the  gift  of  God,  366  ■  2.  368 


726 


ANALYSES  AND   INDEXES. 


14,  440: 13.  A  Christian  may  pos- 
sess, 60  :  53,  290:  46,  A31  :  17,  609  :  22; 
even  priests,  173:50.  The  flash 
trusts  in,  112:49.  The  world 
abuses,  441  :  21.  How  to  be  used 
397  :  47.  Of  others,  dare  not  be  ap- 
propriated, 196  :  9,  365  :  14,  421  sqq. 
Reason  in  its  own  strengli  cannot 
abstain  from  coveting  them,  88  :  27. 
Do  not  profit  when  taken,  424  :  242 
sqq. 

<  kx)DNESs,  God's,  653 :  21,  659  :  59. 

Gospel,  191 :  76,  330,  443  :  33,  506,  589. 
The  first  Gospel  (protevangelium), 
185  :  53. 
The  second  part  of  Holy  Scripture, 
84  :  5,  185  :  53  ;  whereby  we  learn 
of  Christ  501 :  6.  The  promise  and 
doctrine  of  the  forgiveness  of  sins 
and  justification  through  Christ, 
39,  54,  84  :  5,  90  :  43,  102  :  no,  103  : 
120,  115  :  65,  138  :  166,  159  :  267,  179  : 

8,  182 :  35,  183 :  39,  186  :  55,  190  :  73, 
218  :  6,  228  :  58,  60,  285  :  23,  292  :  54, 
562  :  54,  572  :  16,  577  :  39,  591 :  12sq., 
594  :  27.  Offers  Christ,  reconcilia- 
tion, etc.  gratuitously,  90 :  44,  92  : 
62,  134  :  153,  155  :  246  sq.,  178  :  2, 
181:29,  191:76,  193:88,  263:24, 
283  :  U,  13,  323  :  l,  324  :  4  sqq.,  502: 

9,  555  :  18 ;  to  all  men,  654  :  28,  656: 
37 ;  which  is  received  by  the  pen- 
itent, 590  :  9.  Its  peculiar  office, 
330.  Teaches  the  true  doctrine 
of  election,  526  :  10, 13,  654 :  28,  656 : 
37,  665  :  89.  Absolution,  its  voice, 
133:150,  183:39,  196:8,  342:24. 
Rests  upon  the  promise  of  grace, 
154 :  245.  Without  it  we  despair, 
87,  324 :  7.  A  preaching  of  conso- 
lation, 507  : 7,  508 :  10,  590 :  6,  591 : 
12,  593 :  21. 

It  exhorts  to  faith,  151 :  224,  175  :  59, 
193  :  88,  592  :  19.  Teaches  how  and 
what  man  is  to  believe  for  justifica- 
tion, 506  :  5,  562  :  54.  Cannot  be 
believed  by  our  own  powers,  553: 
9,  554  :  13,"  561 :  45.  Obedience  to 
it  faith,  143 :  187.  But  not  his- 
torical, 184  :  45.  The  highest  di- 
vine service,  143  :  188.  No  salva- 
tion without  it,  190:73.  The  pa- 
triarchs saved  thereby,  92  :  57,  185  : 
63  sq.,  190  :  73.  For  its  sake 
everything  to  be  surrendered, 
289:41  sq.,  485:79.  Its  diffusion 
to  be  prayed  for,  456  :  54.  Not  effi- 
cacious in  the  unbelieving,  617  :  89. 
He  is  no  Christian  who  refuses  be- 
lief or  obedience,  362  :  22  sq.  Those 
who  reject  it  blasphemers,  129:  136. 


Saul   and  Judas  lost  because  the) 
did  not  accept  it,  179  :  8,  507  :  8. 

It  teaches  a  different  righteousness 
from  that  of  the  Law,  123  :  109, 
223  :  30.  Not  external,  but  inter- 
nal, 41  :  4;  whereby  the  Holy  Ghost 
is  given,  38,  106:14,  271  .59;  who 
works  faith,  38,  127  :  126,  143  :  190: 
and  a  new  life,  228:58,  297:10; 
new  obedience,  596  :  10  sqq. ;  sancti- 
tication,  655  :  30.  Sprinkles  the 
blood  of  Christ,  267  :  36.  Incor- 
porates with  Christ,  612:59,  61. 

Preaching  of  the  Law  and  Gospel  be- 
long together,  129  :  136,  130  :  139, 
131 :  143,  136  :  160,  591 :  12  sqq.  The 
Gospel  the  explanation  of  the  Law. 
129  :  135,  592  :  18.  Is  not  annulled 
thereby,  132  :  148.  Is  to  be  distin- 
guished therefrom,  84  : 5,  91 :  49, 
114:  62  sqq.,  594:24  sqq.  Import- 
ance of  the  distinction,  579  :  l ; 
controversies  concerning  it,  506 :  l 
sqq.,  589  :  2.  The  Gospel  not  to  be 
converted  into  Law,  508  :  11,  594: 27. 

Its  twofold  significance,  507  :  6,  589  : 3. 
The  entire  doctrine  of  Christ  and 
the  apostles  sometimes  meant,  507  : 
6,  589 :  3.  So  far  a  preaching  of 
repentance,  94  :  62,  181 :  29  sq.,  507  : 
6,  590:5,  594:27;  yet  this  is  not 
properly  the  preaching  of  the  Gos- 
pel, 508  :  10,  591 :  12.  _ 

Does  not  overthrow  civil  government, 
228:57,  229:65.  Forbids  private 
redress,  228  :  59.  Allows  marriage, 
256 :  61. 

God  causes  it  to  be  preached,  562 :  50. 
The  Holy  Ghost  calls  thereby,  367  : 
6,  444 :  38,  560  :  80,  567  :  77.  Is  the 
foundation  of  the  Church,  165  :  20, 
166  :  22.  Its  pure  preaching  a  note 
of  the  true  Church,  39,  161:279, 
162:5,  163:10,  165:20.  Unity  in 
it  and  the  sacraments  the  essentials 
to  Church  unity,  39,  168  :  30.  All 
of  the  Gospel  embodied  in  the  Holy 
Supper,  479  :  32.  Its  preaching  per- 
tains to  the  office  of  the  keys,  61, 
183 :  39. 

The  Gospel  and  philosophy  to  be  dis- 
tinguished, 86.  Teaches  a  different 
righteousness  from  the  Scholastics, 
139  :  170.  Indifference  of  the  Pa- 
pists to  it,  167  :  27,  168,  292  :  54. 
Their  doctrine  antagonizes  it,  345  : 
40.  The  bishops  persecute  it,  349  ; 
66,  647 :  19. 
Government,  Civil,  41,  227.  Is  God's 
ordinance,  41,  61,  227  :  53,  290  :  49, 
369  :  14,  440  :  14 ;  even  thoagh  it  be 


INDEX  O*1  SUBJECTS. 


m 


tyrannical,  318  :  3.  Not  interfered 
with  by  the  Gospel  or  ecclesiastical 
government,  42,  62 :  n,  227 :  55,  228  : 
67  sqq. 

Ecclesiastical,  Spiritual,  to  be  distin- 
guished from  civil,  62,  227  :  54  sq. 
Is  God's  gift,  62,  369  :  14,  440  :  14. 
God  works  in  both,  240:36.  Of 
Antichrist,  162  :  4.  No  government 
of  bishops  except  through  the  Gos- 
pel, 298 :  21. 
Grace  of  God,  in  what  it  consists,  558, 
27.  Gratia  gralum  faciens  is  faith, 
103  :  116.  Is  universal,  173  :  52.  Is 
God's  mercy  towards  us,  157  :  260. 
"  First  grace,"  86 :  17,  111 :  41.  Does 
not  make  God  a  debtor,  150 :  221. 
Because  of  it  good  works  please, 
157  :  260. 

Out  of  grace  {freely)  we  are  elected, 
557  :  13 ;  have  the  forgiveness  of 
sins,  righteousness,  38,  90 :  41,  43, 
182 :  35,  195 :  95,  335 : 2,  371 :  10,  501 : 

4,  6,  573 :  23,  575  :  30,  594  :  25. 
Imparted  only  through  the  outward 

Word,  332 :  3 ;  through  the  sacra- 
ments, 183  :  42,  213  :  l  sqq.,  215  :  14, 
269:49,  273:69,  471:41,  604:16, 
610 :  50.  Acquired  and  promised 
through  Christ,  41,  45,  1 1 9  :  90,  131 : 
141,  137  :  164, 140 :  176,  157  :  258,  158: 
265,  185  :  53,  328  :  32,  547  :  45 ;  stron- 
ger than  sin,  101 :  103,  107  :  28,  235  : 

5.  Afflictions  signs  of  grace,  209  :  61. 
Israel  sought  to  merit  grace  by  sacri- 
fices, 118  :  87.  Reason  seeks  it 
through  good  works,  138  :  167; 
many  through  monasticism,  pil- 
grimages, etc.,  119  :  90,  315  :  18. 
Cannot  be  offered  without  God's 
command,  214:3.  Obtained  not 
by  works,  love,  fulfilling  of  the 
Law,  51,  54,  88  :  29,  94  :  60,  114  :  60, 
116:73,  119:92,  145:197,  193:88, 
312  :  4;  not  by  ceremonies,  fasts, 
etc.,  41,  54,  55  :  21,  65  :  52  sq.,  223  : 
21 ;  not  by  repentance,  179  :  8.  Man 
cannot  prepare  himself  for  it  from 
his  own  powers,  498  :  11,  551  :  3, 
567 :  77. 

Its  magnitude  not  understood  until 
magnitude  of  sin  is  known,  80  :  83. 
Apprehended  in  repentance,  158 : 
265 ;  by  faith,  51,  65  :  52,  91  :  48,  92  : 
55,  140  :  176,  141 :  182,  145 :  197,  157  : 
260,  158  :  265,  395  :  32  sqq.  Shown 
to  the  obedient,  366  :  22.  Must  not 
be  abused,  565 :  65  sqq.,  590  :  25. 

Of  it  we  must  not  despair,  150  :  218. 
Such  despair  a  consequence  of 
original  ain,  77:8,  112:9.     Grace 


hidden  from  those  fearing  punish 
ment,  102  :  106.  Neglect  of  grace 
ends  in  despair,  55.  Obscured  by 
human  ordinances,  54,  205  :  49. 
Those  who  seek  righteousness  by 
the  Law  fall  from  grace,  88  .  30,  283: 
11,  284 :  17 ;  as  well  as  those  who 
seek  it  by  monastic  vows,  59.  Good 
works  cannot  be  done  outside  of 
grace,  180  :  17,  230  :  72,  322  :  10. 

Grace,  Means  of,  38,  62  :  10,  170  :  36, 
273  :  69,  333  :  10,  552  : 5,  561  :  48,  502: 
54,  662  :  76,  669  :  30  sq.  See  Grace, 
Word,  Sacrament,  Holy  Ghost. 

Greek  Church  uses  both  forms  in  the 
Holy  Supper,  244  :  4.  Has  no  pri- 
vate mass,  259  :  6.  Considers  the 
mass  a  thank-offering,  not  a  satis- 
faction, 278  :  93.  Calls  it  liturgy  and 
synaxis,  275  :  79  sq.  Its  words  of 
absolution,  277  :  88. 

Gregory  the  Great,  52  :  35,  56 :  44, 
209 :  64,  211 :  72,  260 : 6,  341 :  19,  513 : 
15,  639  :  75. 

Gregory  Nazianzen,  228 :  58,  235  : 3. 

Gregory  of  Nyssa,  628  :  22. 

Groves,  worship  in,  1 18  :  87. 

Growth,  Spiritual,  106  :  115,  478  :  24, 
554 :  16. 

Guests  at  the  Holy  Supper,  two  kinds, 
515:38,  616  :  69,  623  :  123. 

Guilt  of  original  sin  removed  in  bap- 
tism, 81 :  35.  It  is  not  the  guilt  of 
another,  542 :  11. 
Satisfaction  for  it  rendered  by  Christ's 
death,  193  :  43,  237  :  19;  and  applied 
through  faith,  101 :  103,  131  :  143. 
In  use  of  Lord's  Supper,  277 :  90. 
By  propitiatory  sacrifice,  262  :  19. 
With  its  remission  we  are  freed 
from  divine  anger  and  eternal 
death,  205  :  50.  Guilt  not  remitted 
by  human  ordinances,  or  the  mass, 
ex  opere  operato,  118 :  89, 181 :  24,  205  : 
50,  260  :  9.  Remission  of  guilt  pre- 
cedes remission  of  punishment,  132 : 
146 ;  which  invariably  follows,  199  : 
21. 

H. 
Habit  of   Love,   Scholastic  doctrine 

concerning,  86  :  17  sqq.,  95  :  66,  97  s 

81,  136  :  168,  143 :  191,  146 :  200,  157  : 

260. 
Hammer  of  the  Law,  323 : 2. 
Hand,  Right,  God's,  everywhere,  512, 

12,  618 :  95. 
Hands,  Laying  on  of,  215:12. 
Handwriting  of  Ordinances,  101 : 

203,  152  :  229,  184 :  48. 
Hardening   of   the  Heart   (obdu 


'28 


ANALYSES  AND  INDEXES. 


racv),    526  :  12,    659  :  54,    664  :  83. 
Pharaoh's,  664  :  85. 

Hatred.  Of  God  innate,  77:8,  80: 
29. 
of  ( bncupUcence,  151  :  228.  And  wrath 
forbidden,  417  :  188.  The  source  of 
dissensions,  125:120.  Caused  by 
schisms,  124  :  111. 

Head  of  the  Church,  Christ  the 
only,  162  :  5,  318  :  l,  319  :  9,  445  :  51, 
608  :  44,  633  :  47,  639  :  78.  The  Pope 
not,  167:23,  318:1,  320: 1:5. 

Hearing,  how  related  to  faith,  95  :  67, 
183,  214:5,  497  :  4  sqq.,  499:13, 
562,  661,  662  :  76. 

Heart,  God's  paternal,  441  :  23,  662  :  75. 
Is  known  through  Christ,  447  :  65. 
Of  Christ,  610  :  50. 

Of  Mm.  Its  natural  condition,  46 : 
81  sqq.,  79  :  23,  230:  72,  496  sq.,  541 : 
11  sq.,  554  :  12,  558:31.  God  searches 
and  judges,  147  :  205.  The  Law 
written  therein,  104  :  2,  120:98,  448: 
67.  A  penitent  heart  a  part  of  re- 
pentance, 178  :  l.  Through  the 
sorrows  of  penitence  God  prepares 
it  for  his  consolation,  185 :  51,  53, 
231  :  74.  Its  struggles  in  attaining 
consolation,  142  :  182.  How  con- 
soled and  sustained,  91  :  45,  97  :  80, 
102  :  106,  127 :  128,  1 85  :  48,  50,  188 : 
60,  64,  201 :  12,  575  :  30,  590  :  9.  How 
brought  to  faith,  213:1,  214:5. 
How  regenerated,  91  :  46.  How 
sanctified,  46  :  29  sq.,  100  :  99,  104  : 
4,105:9,  11,  112:49,  115:68,126: 
125,  127  :  128,  136 :  163,  139  :  172,  158: 
202,  163  :  8,  168  :  31,  227  :  54,  286  :  27, 
296  :  8,  335  : 1,  557  :  27  sqq.  Its  duty 
of  gratitude,  441  :  23.  Love  of  God 
impossible  until  the  heart  is  assured 
of  forgiveness,  102  :  no,  104  :  7,  144: 
194.  The  heart  alone  embraces 
God,  392:13  sq.,  393:16,  394:28. 
New  heart,  creation  of,  564 :  60. 
True  faith  and  wicked  intention 
cannot  coexist  in  the  same  heart, 
584: 15.  Righteousness  of  heart  and 
its  fruits,  154: 244,  155 :  250,  252.  In  it 
the  kingdom  of  God  consists,  164  : 
13,  168 :  31. 

Heathen.  How  distinguished  from 
the  Church,  164  :  14.  How  the  Re- 
chabites  distinguished  from  them, 
293  :  62.  Imitated  the  offerings  but 
not  the  faith  of  the  patriarchs,  118: 
85.  Their  human  offerings,  138 : 
167.  Their  expiations,  198  :  17,  220: 
15,  393  :  19.  Their  invocation  of 
saints,  240 :  32,  39.  The  command 
to  preach  to  and  to  baptize  them, 


1 82  :  81  265:81  sq.,  370:4.  The 
preaching  of  the  apostles  to  them, 
186:53. 

HEAVEN  and  Earth,  God  the  Crea- 
tor, 299:1,  366,  388,  439  Bqq.  God 
the  Father  in  heaven,  308,  388. 
The  Son  of  God  came  from  heaven, 
442 :  29.  Christ  rules  in  heaven, 
512:12.  Christ  exalted  above  all 
creatures  in  heaven  and  on -earth, 
629  :  26,  637  :  70.  He  lias  ascended 
not  only  to  heaven,  but  above  all 
heavens,  629  :  27.  Is  not  enclosed 
in  heaven,  514  :  32,  623  :  119.  His 
body  to  be  sought,  not  only  in  hea- 
ven, 511 :  5,  601  :  2  sq.,  6  sq.  God's 
will  on  earth  as  in  heaven,  369, 
389,  457.  Prayers  of  the  angels  in 
heaven,  317:26;  of  the  saints  in 
heaven,  236  :  9.  The  absolution  a 
voice  from  heaven,  175  :  59,  183  : 
40. 

Held.  Conquered  by  Christ,  522  :  3, 
629  :  25,  643  :  2 ;  who  delivered  us 
from  its  jaws,  442  :  30.  God  leads 
to  hell  and  brings  up  again,  597  : 
12.  It  can  be  merited  by  neglect 
of  children,  415  :  176.  Its  gates 
cannot  prevail  against  the  elect, 
525  :  5,  651 :  8 ;  or  the  Church,  658: 
50.  Its  eternal  pains,  28 :  39,  42, 
229:66.  Descent  of  Christ  to,  see 
Descent. 

Help  to  be  expected  only  of  God,  85  : 
8,  465  :  117.  We  seek  it  in  affliction, 
207  :  54.  The  flesh  seeks  human 
help,  112  :  49.  God's  help  not 
sought  until  we  have  faith,  104:4. 
Help  of  the  saints  not  to  be  sought, 
46:1,  236:10,  240:32,  35,  317:26, 
392  :  11,  393  :  21  sq. 
Against  sin  imparted  bv  the  Gospel, 
330 ;  by  the  absolution,  331.  With- 
out Christ's  help  no  observance  of 
the  Law,  144  :  194. 

Hercules,  393 :  18. 

Heresies,  their  Source. — Schisms,  124: 
111.  Personal  antagonisms,  125: 
121.  Enthusiasm,  333  :  9.  A  Pope 
no  protection,  319 :  7.  Heresies  of 
Jovinian,  267  :  67.  Doctrine  of 
repentance  proclaimed  a  heresy, 
329:41.  The  heresies  rejected  by 
the  ancient  Church  rejected  also  by 
the  Lutheran  Church,  492  :  3,  532  : 
30,  535 :  4  sq.,  539  :  17,  627  :  17,  670  : 
39. 

Heretics.  In  apob^olic  times,  492  : 3, 
534  :  7.  Lutherans  are  not,  47  : 1. 
True  Christians  often  falsely  so 
called,  427  :  262.   When  bishops  are 


INDEX  OF  SUBJECTS. 


729 


heretics  churches  to  ordain  preach- 
ers, 342  :  72.  Canons  forbid  obe- 
dience to  an  heretical  Pope,  345  : 
38.  Many  treat  marriage  with  con- 
tempt, 254  :  45.  Ordination  by 
heretics  valid,  according  to  the 
Papists  334  :  3.  The  Symbols  di- 
rected against  them,  535 :  5. 

Hermits,  228 :  61. 

Herod,  434 :  305. 

High-Places,  offerings  on,  118  :  27. 

High  Priests  of  the  Law,  270 :  52,  345 : 
38.  Christ  our  High  Priest,  46  :  2, 
97:82,  111  : 44,  148:211,  238:24, 
518  :  14;  according  to  both  natures, 
633 :  47,  639  :  78. 

Hilary,  239  :  30,  343  :  29,  483  :  59. 

Hilten,  John,  289. 

Hindrance  to  grace,  Scholastic  doc- 
trine concerning,  216  :  18,  272  :  63, 
279 :  96. 

History,  Tripartite,  52 :  41,  56 :  45. 

Holidays.    See  Festivals. 

Holiness.  Difference  between  Chris- 
tian and  heathen,  290  :  46.  Va- 
lidity of  sacrament  not  dependent 
on  holiness  of  man,  478 :  16  sq., 
483  :  61.  Does  not  consist  in  obser- 
vance of  ceremonies,  vestures,  etc., 
435;  or  forsaking  Avife  and  child, 
289  :  41 ;  or  monasticism,  285  :  22 ; 
or  poverty,  268  :  61  sqq. ;  or  fasting, 
praying,  etc.,  327  :  28,  407  :  118,  120, 
435  :  312  sqq.  Imaginary  holiness 
of  the  Encratites,  254. 

Holy,  God's  name,  368  :  4.  God 
created  man  holy,  493 :  2.  He  ac- 
counts us  so  for  Christ's  sake,  335. 
Faith  alone  can  render  holy,  411 : 
147.  Absolute  holiness  in  resurrec- 
tion, 208  :  56.  The  Church  holy, 
162 : 7. 

Holy  Ghost,  25,  26,  27,  37,  311,  367, 
389,  442.  The  Third  Person  of  the 
Trinity,  26.  God,  26.  The  Lord, 
26,  27.  The  Spirit  of  God,  231 :  73, 
332  :  3,  443  :  36.  The  Spirit  of 
Christ,  156  :  257,  162  :  5, 164 :  16,  165 : 
18.  What  the  Sacramentarians  un- 
derstood thereby,  511:5,  601:5, 
602  :  n.  Spirit  of  the  Lord,  148  : 
208,  286  :  27.  Not  a  motion  created 
in  things,  37  :  6.  Not  made  or  cre- 
ated or  begotten,  but  proceeding 
from  Father  and  Son,  26,  27,  311, 
638  :  73.  Ts  incomprehensible,  eter- 
nal, almighty,  26;  and  to  be  wor- 
shipped with  Father  and  Son,  26. 
Baptism  is  administered  in  his 
name,  370  :  i,  390  :  21,  466  :  4  ;  and 
sin£  forgiven,  373  :28. 

$0 


Promised  through  the  Gospel,  103  :  9, 
182  :  29.  Imparted  by  Christ,  105: 
12,  123  :  169.  Given  for  Christ's 
sake,  105 :  111,  371 :  10.  Not  only 
to  adults,  but  also  to  children,  173: 
52  sq. 

Eeceived  through  Word  and  sacra- 
ment, 38,  42:3,  63;  through  bap- 
tism, 81  :  35,  471 :  41 ;  through  the 
Gospel,  105  :  14,  190  :  71  sq. ;  in  the 
fellowship  of  the  Church,  163:8, 
443  :  37  ;  through  faith,  45,  91-45, 
98:86,  103:116,  104:4,  6,  105,  12, 
113:54,  114:61,  139:172,  191:82, 
234  :  92 ;  out  of  grace,  and  not  be- 
cause of  works,  234  :  90. 

He  works  through  the  ministry  of 
the  New  Testament,  271 :  59 ;  through 
the  Church,  443:37;  not  without 
means,  497  :  4,  499  :  13,  566  :  72; 
through  the  Word,  184:44,  446:58, 
332  :  3,  497  :  4,  500:  19,  552:5; 
through  the  Word  and  sacraments, 
273:70,  496:1,  499:18,  554:16, 
561 :  48,  565  :  65,  572  :  16 ;  through 
the  converted  will,  500: 18  ;  but  not 
through  the  Law,  597  :  11 ;  although 
he  uses  it  for  reproof  and  admoni- 
tion, 597  :  12.  He  creates  and 
gathers  the  Church,  444  :  45,  445  : 
51 ;  which  is  a  fellowship  of  the 
Holy  Ghost  in  hearts,  162  :  5,  163  : 
10,  104,  167  :  28,  168  :  31.  Through 
him  the  prophets  prophesv,  333: 
12. 

His  Office,  443  :  35,  446  :  29.  He  calls 
through  the  Gospel,  367  :  6,  560  :  40. 
Checks  and  mortifies  original  sin, 
81,  82 :  45,  446  :  55,  559  :  34  sqq. ; 
and  concupiscence,  81  :  35,  107  :  22, 
25.  Reproves  sin,  323  :  l,  329  :  44. 
Helps  to  overcome  it,  106  :  15,  318: 
40.  Contends  against  the  flesh,  112: 
49.  Forgivessin,367:6.  Offers  grace, 
496  : 1,  555  :  18.  Establishes  God's 
kingdom  in  the  heart,  286:  27,  455: 
52.  Quickens,  26,  188  :  44.  Works 
conversion  and  regeneration,  91 :  45, 
231 :  74,  497  :  4  sqq.,  500  :  19,  505 :  8, 
542  :  14,  552  :  5,  565  :  65,  569  :  89 ; 
faith,  94 :  64,  103  :  115,  368  :  8,  554 : 
16,  557:25;  enlightening,  purifv- 
ing  of  heart,  286  :  27,  367  :  6, 
553  :  9,  556  :  21  sqq. ;  renewal,  sanc- 
tification,  81:35,  91:45,  112:49, 
139:172,  162:5,  163:8,  208:55, 
231 :  74,  367  :  6,  439  :  6,  443,  446  :  59, 
572  :  19,  597  :  11.  Maintains  in 
grace,  505  :  15.  Works  light,  life, 
righteousness,  105  :  11,  110  :  40,  170: 
36,  227  :  54,  231 :  75,  271 :  59,  367  :  6; 


730 


ANALYSES  AND   INDEXES. 


other  gifts  and  virtues,  105  :  12, 127: » 
128,  139:172,  168:31,  170:36,234: 
92,  509  :  G,  573  :  23.  What  are  fruits 
of  the  Spirit?  598  :  17.  Testimo- 
nies to  his  presence,  505:15.  He 
leads  the  justified,  156  :  251,  564  :  63 
sq.,  598  :  17.  Through  him  God 
draws,  499  :  17.  He  will  raise  the 
dead,  367  : 6. 
The  absence  of  love,  etc.  shows  that 
he  is  absent,  120  :  98;  its  loss  causes 
his  departure,  120  :  99, 121  :  103,  234: 
90.  He  is  grieved  at  the  absence 
of  g-jod  works,  212  :  77,  657  :  42. 
Does  not  govern  the  godless,  164: 
16.  Is  not  given  those  who  resist, 
499  :  15,  564  :  60.  His  presence  not 
to  be  determined  by  sense,  563  :  56, 
565 :  68.  He  would  not  be  neces- 
sary could  we  justify  ourselves,  78: 
10.  Without  him  external  duties 
can  be  performed,  105 : 9 ;  but  not 
the  chief  matters  of  the  Law, 
88  :  27,  95  :  70,  104 :  5,  105  :  9,  12,  14, 
231 :  73. 

Hoods  of  monks,  286  :  27.  288 :  34. 

Hope,  distinguished  from  faith,  144 : 
191. 

Hotel-keeper,  531 :  18,  669 :  23. 

Hours,  Canonical,  383 :  3. 

Humanity,  Human  Nature  of  Christ. 
See  Christ. 

Humiliation,  stateof,  518 :  16, 628 :  25  sq. 

Humility.  Counterfeit,  60:48,  170: 
35 ;  genuine,  238  :  27,  461 :  90. 

Huss,  John,  472 :  50. 

Hymns,  50 :  2,  259  :  3  sq.,  390  :  25. 

Hypocrisy.  The  imagination  of  self- 
righteousness,  254  :  46.  Papistic 
contrition  and  confession,  325 :  18, 
327  :  27.  Monasticism,  281 :  4,  284 : 
16,  285  :  25,  292  :  56.  Repentance 
should  not  be,  211:73.  Scripture 
does  not  enjoin,  when  it  commands 
good  works,  155  :  250,  156 :  253.  Hy- 
pocrisy present  when  good  fruits  do 
not  follow,  134  :  154. 

Hypocrites.  Produced  by  the  ex- 
clusive preaching  of  the  Law,  507 : 
8.  In  the  Church,  39,  167  :  28,  172  : 
47 ;  yet  only  in  outward  fellowship, 
162:3,  163:12,  167:28.  Receive 
Christ's  body,  602  :  8.  Try  by  works 
to  earn  grace,  87  :  20  sq.,  146  :  200. 
Try  by  their  own  powers  to  fulfil 
the  Law,  106  :  16,  323  :  3.  Confess 
only  with  the  mouth,  197  :  10  eq. 


[dolatry,  what  it  is,  393  :  21.     It  is  a 
ftuitof  original  sin,  321:  2.   Among 


the  heathen,  220:15,  393:18  sqq 
Of  the  godless  in  Israel,  220 :  15, 
222  :  23.  Of  the  Papists,  393,  492  : 
4  ;  in  the  invocation  of  saints,  236 
sq.,  291  :  53  sq.,  317  :  26,  346  :  47, 
393:21;  in  the  abuse  of  the  mass, 
280,  302  : 1,  314  :  11  sqq.,  346  :  43. 

Ignorance,  spiritual,  553  :  9,  554  :  15. 

Illumination  (enlightening)  wrought 
by  the  Holy  Ghost,  367  : 6,  444  :  42, 
560:40;  through  the  Word,  654 
29,  655  :  34,  656  :  44 ;  before  it  man 
is  spiritually   dead,   556 :  24,  560 
42,  563  :  58.     The  A  nabaptists  ex 
pect  it  without   the   preaching  of 
the    Word,   215:13,   499:13,   567 
80. 

Image  of  God  in  man,  78  :  15-22,  509 
2,  541  :  10.     How  restored,  152  :  230. 
Of  Christ's  priesthood,  270:53. 

Images  of  saints,  240  :  34. 

Immunities  of  churches  and  clergy, 
295  : 1  sqq. 

Impatience,    112:46,    409:128,    463: 

103. 

Impenitent.  Preaching  of  the  Law 
against,  510  :  7,  591  :  12,  594 :  24. 
Their  relation  to  election,  527  :  16. 
Receive  Christ's  body  and  blood, 
515:37.  Their  punishment,  664: 
86. 

Impotence,  spiritual,  of  man,  541 :  10, 
552 :  7,  554 :  12,  15. 

Impurity  of  the  heart,  113 :  56,  133  : 
149,  152:229,  138:67;  of  Levitical 
sacrifices,  253:41;  of  the  celibacy 
of  the  godless,  252 :  34. 

Imputation.  Non-imputation  of  im- 
perfections, 113:56.  Non-imputa« 
tion  of  sin,  81 :  36.  Imputation  of 
faith,  142 :  86,  571  :  12;  of  righteous- 
ness, 111:42;  of  Christian  obe- 
dience, 237  :  19,  571 : 9, 572  :  14, 573 : 
23,  575 :  32.  Entire,  not  partial,  503 : 
21,  579 :  50. 

"  In,  With  and  Under,"  608 :  C8. 

Incarnation,  633 :  49. 

Inclination,  Evil,  107 :  25,  542 :  11. 

Indolence,  282  :  9,  404 :  99,  458 :  57. 

Indulgences,  212 :  78  sqq. 

Indwelling  of  God  in  believers,  503 : 
18,  579  :  54,  581  :  65,  637  :  68 ;  of 
Christ,  503 :  16 ;  of  the  Holy  Ghost, 
505 :  15,  506 :  19. 

Inheritance  of  our  neighbor,  865 :  18 ; 
of  eternal  life,  155  :  245. 

Injurious,  good  works  not,  504 : 2, 
506  :  17,  582  :  2,  588  :  37  sq. 

Injury  of  our  neighbor,  365  :  1C  416: 
185,  432  :  296, 433  :  301  sqq.,  434  :  309; 
arising  from   original  sin,  494 : 9. 


INDEX  OF  SUBJECTS. 


731 


Apparent  injury  of  the  Law,  101 : 
103. 

Injustice,  the  world  full  of,  463:103. 
Protection  against,  the  duty  of  a 
king,  133:141.  God's  prohibition 
of,  346 :  42. 

Instruments  of  the  Holy  Ghost,  170 : 
36,  500 :  18  sq.,  562  :  52.  Error  of 
Enthusiasts,  552 : 4. 

Intention.    See  Purpose. 

Intercession  of  saints,  236 :  14. 

Interim,  divisions  caused  thereby,  539: 
19,  570  :  5,  586  :  29. 

Invocation  of  saints,  43 : 3,  46,  335  sqq., 
282  :  9,  316  sq.,  392  :  11  sq. 

Irenjeus,  56 :  44,  79 :  19,  603  :  14,  628 :  22. 

Irrefragable  Doctors,  101 :  105. 

Isaac,  609 :  46. 

Israelites  (Israel,  Jews)  Their  error 
concerning  sacrifices,  118  :  86  sq., 
160  :  274,  279  :  97  sq. ;  concerning 
human  sacrifices,  138  :  167,  concern- 
ing human  ordinances,  219 :  10,  222 : 
23,  264  :  27  ;  the  Sabbath,  401 :  80. 
Their  early  marriages,  419  :  201. 
Their  idolatry,  280 :  98.  The  Holy 
Scriptures  the  pure  fountains  of 
Israel,  535  :  3.  External  fellow- 
ship maintained  by  propitiatory 
offerings,  262  :  21.  The  spiritual 
separated  from  the  bodilv  Israel, 
164 :  14,  165  :  19,  447  :  66.  Not  only 
to  them,  but  also  to  the  heathen,  was 
Christ  promised,  131:141.  They 
dreamed  of  a  worldly  kingdom  of 
the  Messiah,  228  :  59.  In  Israel 
Christ  preached  the  Gospel,  185 : 
63.  The  Israelites  saw  only  the 
veiled  face  of  Moses,  87  :  21.  The 
wicked  among  them  called  God's 
people,  164 :  14.  They  dishonored 
Christ's  body,  612 :  60.*  God's  judg- 
ment concerning  them,  659 :  58. 

fTALY,  preaching  in  parts  of,  confined 
to  Lent,  225:42.  The  authority 
of  the  Pope  doubted  in,  201 :  30. 

J. 

Jacob,  257 :  64. 

James.  Does  not  contradict  Paul,  126  : 
124,  127  sq.,  577:42  sq.  On  con- 
fession, 197  :  12 ;  on  true  prayer, 
465 :  123.  Pilgrimages  to  St.  James's 
church,  207 :  52. 

Jeremiah,  118  :  86,  207  :  53,  209  :  62, 
264:28,  345:38. 

Jeroboam,  220 :  15. 

Ierome,  43 : 5,  112  :  52,  131 :  143,  163 : 
11,  235:2,  244:4,  319:9,  327:28, 
334  :  3,  341  :  18,  349  :  63,  350  :  73, 
475:81. 


Jewish  Christians,  171 

Jewish  Errors,  42,  216  .  18,  218 :  4. 

Jews.    See  Israelites. 

Job,  117  :  77,  147  :  206,  209  :  61. 

Iohn  the  Apostle,  106  :  20,  349  :  62. 
635 :  59. 

John  the  Baptist,  131 :  142,  161 : 1, 
165  :  19,  202  :  35,  209  :  62,  324  :  5, 
327:30,  333:11. 

Jovinian,  56  :  30,  252 :  37,  257  :  67. 

Joy.  The  fruit  of  faith,  105  :  100,  188  : 
60,  584 :  12.  Its  degree  not  always 
the  same,  565  :  68.  The  fourth  com- 
mandment points  the  way  to,  413  : 
157.  In  our  callings,  407  :  120.  In 
children,  406  :  114,  408  :  121.  In  the 
Holy  Ghost,  170  :  36.  Eternal  joys 
for  believers,  42  :  l,  229  :  66.  Of  the 
angels,  629 :  30. 

Jubilee,  326  :  25,  327  :  27. 

Judas,  167:28,  179:8,  182:36,  324:7, 
607:33,  612:60. 

Judge,  duties  of,  427  :  259,  263.  God  a 
righteous  Judge,  154 :  242.  Out  of 
Christ,  terrible,  447  :  65,  146  :  201, 
147  :  205.  Christ  the  Judge  of  us 
all,  309  :  9  (25  :  6,  26  :  6). 

Judgment,  God's,  intolerable,  147  :  205, 
208.  Human  nature  flees  from,  142 : 
183,  143:191.  He  who  flees  there- 
from cannot  be  justified,  113:55. 
He  who  does  not  feel  it  imagines 
self-justification  possible,  85  :  9. 
David's  prayer  concerning,  112: 
47,  147  :  205.  Different  from  man's, 
151 :  224.  Works  of  no  benefit  in, 
119:93,  197:11.  Only  the  right- 
eousness of  faith  avails,  192 :  84 ; 
for  Christ's  sake,  120  :  93,  100. 
Against  sin  belongs  to  God  alone, 
331  :  2.  Begins  at  God's  house, 
207 :  54.  The  world  seeks  to  set 
works  over  against  it,  119  :  91. 
The  Popes  do  not  trouble  them- 
selves therewith,  201 :  32.  The  ar- 
guments of  the  adversaries  avail 
not,  258:70. 
Of  unworthy  communicants,  176  :  12, 
513  :  16,  603 :  16,  614 :  68,  623  :  123. 
Questions  referred  to  God's  judg- 
ment, 515  :  41.  Against  evil  spirits, 
556 :  52. 
Christ's,  of  the  quick  and  the  dead, 
25,  27, 38, 42, 229, 311,  367,  389, 444 
Civil  (courts  of  justice),  142 :  185, 15" 
224,  397  :  51,  668  :  18  sqq. 

Julian  the  Apostate,  81 :  36,  228  :  16. 

Jupiter,  393 :  18. 

Jure  Divino,  or  Humano,  as  applic- 
able to  the  Pope's  power,  160 :  23, 
318  :  l,  319  :  17,  320 :  IB,  337. 


r32 


ANALYSED  AND   INDEXES. 


Jurisdiction.  Of  bishops,  297  :  14, 
348  :  CO  sqq.,  351 :  77  ;  of  pastors, 
351:74,  76.  Final,  committed  to 
the  Church,  343:24. 

Jurists,  329  :  41,  427  :  261,  433  :  29a. 

Justification,  38,  84,  335,  500,  570. 
The  most  important  article,  84  :  2, 
571  :  6.  Its  relation  to  repentance, 
181 :  59.  139  :  171.  A  promised  gift 
of  God,  153  :  241,  120  :  96.  Is  recon- 
ciliation for  Christ's  sake,  109  :  37, 
139:171.  Bestowed  through  faith, 
without  works  or  merit,  51,  95  :  96, 
96:73sq.,  113:55sq.,  114:63,  116: 
73  sq.,  120:96,  121:101,  127:126, 
129 :  136,  132  :  147,  139  :  171  sq.,  140  : 
176,  151 :  226,  152  :  233,  154  :  245,  159  : 
267,  187  :  60,  501  :  4  sq.,  571 :  9 ;  for 
Christ's  sake,  109  :  37,  114  :  61,  116  : 
73  sq.,  120:96,  121:101,  127:126, 
139  :  171,  140  :  175,  144  :  192,  155  :  246 
sq.,  187  :  60,  571  :  9,  572  :  17,  574  :  25; 
who  is  Mediator  both  before  and 
after,  145:196;  according  to  both 
natures,  500  :  2,  580  :  55  sqq. ;  from 
pure  grace,  501  :  6,  570 :  l,  4,  571  : 
9,  574  :  25,  577  :  39 ;  not  through 
human  ordinances,  celibacy,  etc., 
170  :  39 sqq.,  135  :  155,  224  :  54;  not 
through  the  Lord's  Supper,  ex  opere 
operato,  135  :  155.  No  consolation 
without  this  doctrine,  84:2,  113: 
55  sq.  It  makes  sons  of  God,  116  : 
75. 
Forgiveness  of  sin  the  first  essential 
of  justification,  96  :  75,  100  :  97,  138  : 
169.  Appeases  divine  wrath,  121 : 
103.  Excludes  all  confidence  in 
merit  and  works,  96  :  74,  504  :  7, 
574  :  29,  576  :  35  sqq. ;  even  of  re- 
pentance, 134:153,  502:11.  The 
exclusive  particles  needful,  96  :  73, 
502  :  10,  570  :  7,  576  :  36,  578  :  43, 
579:63. 
Relation  to  regeneration  and  sanctifi- 
cation,  501 :  8,  572  :  18-22,  574  :  25, 
577  :  40  sq.  Is  not  merely  the  be- 
ginning of  renewal,  110:40;  pre- 
cedes the  fulfilling  of  the  Law, 
114:61,  154:245.  Works  follow, 
134  :  154,  139  :  171,  502  :  11,  574  :  27, 
577  :  41 ;  which  are  the  end  of  jus- 
tification, 151 :  227. 
Errors. — Concerning  the  two  modes, 
138  :  l('»6  sqq.  Necessity  of  personal 
merit,  etc.,  132  :  144,  154  :  245,  156  : 
255,  168  :  32,  503  :  21,  23,  578  :  45,  47 
sq.  Independence  of  Christian  after 
justification,  219:12,  503:21,579: 
51.  That  faith  is  only  its  begin- 
ning, 95  :  71,  503  :  20,  578  :  49.    That 


love   is   its   means,  122    108,  138. 

168  sq. 
Justify.     Its  double  meaning,  95  :  72. 

Its  forensic  sense,   142  :  184,  501 :  7, 

502  :  15,  571  :  9  sqq.,  572  :  17,  581  :  62. 
Justin  Marty  it,  607  :  37,  608  :  39. 


Keys,  Power  of,  52,  61  sq.,  175 :  59, 
331.  In  what  it  consists,  01,  179: 
6  sq.,    183:39  sq.,    196:2,   212:79, 

330,  331,   342:24.      Is  of  Christ, 

331.  Belongs  to  the  whole  Church, 
342  :  24,  349  :  67  sqq.  Its  foundation, 
183:40.  How  to  be  exercised,  61. 
Private  absolution  derived  there- 
from, 331.  Ignorance  of  those  who 
despise  it,  196  : 4.  Its  effects,  54, 
175:59,  179  :  6  sq.  Its  limitations, 
61,  203:41,  208:59,  209:64,  212. 
79.  The  Pope  transfers  it  to  tem- 
poral power,  344  :  36,  345  :  40.  Er- 
ror of  Papists,  179  :  5,  7,  180  :  13, 
181 :  21  sq.,  26,  199 :  21,  208  :  57,  212 : 
78  sq. 

Kingdom  of  God,  of  Christ.  Spiritual, 
61, 164  :  13,  212  :  79,  227  :  54  sq.,  228  : 
58,  286  :  27,  344 :  31,  455  :  51.  Is  the 
Church,  164:16,  173:52.  How  it 
comes,  368  :  6  sqq.,  455  :  50  sqq.,  456  : 
55  sq.  Regeneration,  righteousness, 
etc.  needful  in  it,  88  :  31,  155  :  245, 
164 :  13,  165  :  18,  496  :  67.  Not  fully 
revealed  in  this  life,  165 :  17,  18. 
Displayed  in  good  works,  115:68. 
Wicked  teachers  do  not  constitute 
it,  166  :  22,  173  :  52. 
Worldly,  of  the  Messiah,  228  :  59.  Mil- 
lennial, 43. 
Papal,  167  :  24 ;  of  Antichrist,  220  :  18, 
251 :  25. 

Kings.  Their  office  and  duties,  46 :  l 
sqq.,  131 :  141  sqq.,  243  :  44,  347  :  54. 
Their  gifts  to  the  Church,  295:2. 
Their  power  assailed  bv  the  Pap- 
acy, 60  sqq.,  166  :  23,  344  :  35.  The 
godly  kings  of  Israel,  190 :  73,  240  : 

36. 

Knowledge.  Mere  knowledge  not 
faith,  45  :  23  sq.,  86  :  17,  91  :  48,  92 : 
50,  94:61,  100:99,  103:115,  122: 
106,  127  :  128,  142  :  183,  144  :  194,  149  : 
216,  158  :  262,  184  :  45,  501  :  6. 
Of  God,  an  element  of  the  divine 
image,  79  :  18.  Possessed  by  the 
heathen,  593  :  22.  Mainta;ned  in 
Israel,  116:70.  Imparted  by  the 
Holy  Ghost,  554:16;  through  the 
Gospel,  593  :  22.  Grows  amid  ter- 
rors of  conscience,  152  :  230.  The 
best  consolation,  94 :  60.     Election 


INDEX  OF  SUBJECTS. 


700 


God  has  reserved  fc>r  his  own  know- 
ledge, 658  :  52,  660 :  64. 

Of  Christ,  what  it  is,  91 :  46,  100  :  101. 
Is  the  foundation  of  the  Church, 
165  :  20.  True  members  of  the 
Church  have  it,  162:8.  Depends 
upon  the  doctrine  of  justifying  faith, 
178  :  3.  God  gives  through  preach- 
ing, 552 : 4.  Hindered  by  traditions, 
55:16.  Suppressed  by  false  holi- 
ness, 254  :  46 ;  and  the  invocation 
of  saints,  240:34,  316:25.  Some 
true  knowledge  always  present,  160 : 
271.  Its  comfort,  261  :  12.  Observ- 
ance of  Law  impossible  without  it, 
104  :  5.  Christ's  knowledge  as  man, 
639 :  74. 

Of  Justifying  Faith,  159  :  266. 

Of  Sin,  proceeds  from  the  Law,  508  : 
1,  592  :  17,  595  :  l ;  but  a  more  thor- 
ough knowledge  derived  from  the 
Gospel,  507  :  8,  590  :  9,  591  :  10,  594 : 
24.  Paul  teaches  before  he  treats 
of  election,  526  :  11. 
Koivuvia,  628 :  22. 

L. 

Labor  on  festivals,  64  :  41. 

Laborers,    sins    of,   309  :  12,   422 :  226, 
424 :  237. 

Lapsed,  the,  198  :  15,  556  :  22. 

Latin  Language  in   divine  service, 
259 : 2  sq. 

Laurentius,  157,  392 :  11. 

Law,  the.  Natural. — Written  on  man's 
heart,  85  :  2,  509  :  2,  596  :  2. 
Of  Noses. — Divinely  revealed,  283 : 
14.  Comprises  the  moral,  cere- 
monial and  judicial  Law,  85  :  6. 
Includes  Mosaic  ceremonies,  224 : 
32,  266:35,  270:52,  293:58;  from 
which  Christians  are  free,  64 :  39, 
65  :  59,  170  :  39,  253  :  41  sq.,  283  :  15, 
284 :  17.  Carlstadt's  desire  to  im- 
pose the  judicial  laws  of  Moses, 
227  :  55. 
Decalogue,  85  :  8.  Its  Two  Tables, 
78,  105:9  sq.  A  part  of  Holy 
Scripture,  84  :  5,  101 :  102,  115  :  65, 
185  :  53.  Divine  doctrine  teaching 
what  is  right  and  pleasing  to  God, 
and  reproving  sin,  506  :  2,  592  :  17. 
Its  threefold  use,  508,  595. 
First  Use.  To  maintain  outward  dis- 
cipline, 87  :  22  sq.,  508  :  l,  595  :  l. 
Second  Use.  To  bring  men  to  the 
knowledge  of  sin,  508  : 1,  595  :  l. 
Keq  lires  works,  90  :  44,  597  :  11 ; 
and  those  perfect,  90  :  44,  204  :  45. 
Is  spiritual,  507  :  8,  591 :  10.  Re- 
veals sin,   101 :  103,   129  :  134,   184  : 


48,  185  :  53,  323 :  4,  562  :  54,  591 :  10 
and  God'f-  wrath,  96  :  79,  104  :  7, 
140  :  174,  323  :  5,  591  :  12,  592  :  14. 
Reproves  sin,  £07,  591  :  10,  594  :  27, 
597  :  12 ;  and  unbelief,  592  :  19,  597  : 
14.  Accuses,  90  :  38,  101 :  103,  104 : 
7,  112:46,  117:83,  129:136,  130: 
139, 133  :  149,  137  :  164,  140  :  174,  146  : 
198,  182  :  34,  184 :  48,  193  :  Z8,  541 :  6, 
545  :  32.  Condemns,  541 :  6,  507  :  5, 
595  :  27.  Terrifies,  90  :  38,  102  :  106, 
181  sq.,  323:4,  594:24.  Causes 
wrath,  118:83,  129:136,  130:139, 
133  :  149,  193  :  88.  Does  not  justify, 
90  :  38,  40,  100  :  97  sq.,  101 :  103,  109  : 
36  sqq.,  113  :  56,  114  :  59,  62,  122  :  106, 
123  :  110, 135  :  156, 136  :  160,  139  :  171, 
191 :  79,  300 : 4.  Its  exclusive  preach- 
ing leads  either  to  presumption  or 
despair,  591  :  10.  Insufficient,  85, 
100:97,  109:38  sq.,  130:139,  132: 
145,  191  :  75  sq.,  566  :  61.  Christ  the 
end  of  the  Law,  155  :  251,  594 :  24. 
From  its  constraint  and  curse  be- 
lievers free,  509:2,  596  :  5.  The 
regenerate  begin  to  observe  it,  94 : 
64,  104  sq.,  106  sq.,  Ill,  192  sq., 
234 :  90 ;  yet  imperfectly,  498  :  11, 
531 :  25,  567  :  77,  670  :  33.  _ 
Third  Use.  As  a  rule  of  life  to  the 
regenerate,  508,  595.  An  object 
of  delight,  568  :  85,  585  :  19,  595  :  4, 
598 :  18;  while,  according  to  the  old 
Adam,  believers  still  need  its  threats, 
509  :  4,  598  :  19.  When  its  urging 
is  unnecessary,  596  :  6.  In  what 
sense  necessary,  234 :  92,  504,  582 
sq. 
Distinction  between  it  and  the  Gos- 
pel, 84  : 5,  90  :  43,  44,  95  :  70,  100 : 
101  sq.,  115  :  65,  129  :  136,  506  sqq., 
589  sqq.  The  Holy  Ghost  not 
given  thereby,  597  :  11.  Its  works 
to  be  distinguished  from  the  fruits 
of  the  Spirit,  509  :  5  sq.,  598  :  17. 
Taught  by  Christ,  507  :  7,  591  :  10. 
But  this  is  not  his  proper  office, 
508 :  10 ;  but  it  is  that  of  Moses, 
508  :  10.  Christ  no  new  legislator, 
159 :  271. 

Laws,  Civil,  are  of  God,  41 .  A  Chris- 
tian may  use  them,  227:54,  229: 
64.  Not  annulled  by  the  Gospel, 
62  :  14,  227  :  55.  Such  ordinances 
not  instituted  by  the  Gospel,  228 : 
58.  Are  good  ordinances,  41.  Even 
those  framed  by  heathen  to  be 
obeyed,  227  :  55.  Cannot  change 
God's  commandment,  48  :  8,  49  :  _'4, 
291  :  51. 

Lay  Co'mmunion,  244 : 8. 


73 1 


ANALYSES   AND   INDEXES. 


Laymen.  The  cup  should  not  be  with- 
held from  them,  47,  243  sq.,  514  : 
24,  621  :  110.  Can  absolve,  349  :  67. 
The  Catechisms  for  them,  492 : 5, 
536 : 8. 

Legates,  Papal,  327  :  25. 

Legends  of  Saints,  240 :  85. 

Leo  the  Great,  513  :  is. 

Leo  X.,  81  :  85,  160  :  276,  189    67. 

Lesscns,  171 :  40,  292  :  55. 

Levi,  Sons  of,  266  :  34. 

Levitii;al.  Impurities,  253:41.  Of- 
ferings, 262:21  sqq.,  266:34,  270: 
53  sqq.  Priesthood,  251  :  27,  253  : 
41,  270  :  53.  Service,  64  :  39,  66  :  61, 
214  :  7  sqq.,  264  :  26. 

Liberty.    See  Freedom. 

Licentiousness.  Forbidden,  252 :  35, 
418  sqq.  Temptation  to,  463:  102. 
Prevalence  of,  309  :  12.  Before  the 
Flood,  255  :  54.  A  remedy,  49,  249  : 
14,  257:63,  291:51. 

Life,    Earthly.      From    God,    105 :  14. 
Regarded  in  the  promise  pertain- 
ing  to   marriage,   215:14;    in    the 
fourth  commandment,  155  :  246,  409 : 
133  sqq.    Good  works  pertaining  to, 
116  :  73,  155.    Christ's  kingdom  in- 
visible in,  165  :  17  sq.     To  be  sur- 
rendered for  the  Gospel,  289  :  41. 
The  life  (conversation)  should  be  god- 
ly, 454  :  39.     Counterfeits  of  godly 
life,  54  :  3.    Holiness  not  dependent 
on  the  calling,  288:38. 
A  new,  spiritual  life  required,  130  :  138, 
131 :  143,  134  :  153,  156  :  253,  202  :  35, 
371 :  14.     Does  not   proceed   from 
our  own   powers,   497  :  3,   553  :  11. 
Given  through  Christ,  174  :  56,  184  : 
46  sq.,  371  :  14,  497  :  3 ;  wrought  by 
the  Holy  Ghost,   105  :  11,  271 :  59, 
368  :  8 ;   in   baptism,   475  :  75 ;   and 
the  Lord's  Supper,  374  :  6 ;  through 
faith,  94:64,  104:4,  184:48,  187: 
60.     Is  the  fruit  of  repentance,  184  : 
45;  of  regeneration,  151  :  227.   God's 
name    hallowed    thereby,    368  :  5. 
Good  works  belong  thereto,  129 : 
137.     It  saves,  135  :  157. 
Life,  Eternal,  25,  26,  28,  367,  389,  443. 
Promised   in   the  Gospel   through 
Christ,  84  : 5, 131 :  141, 140  :  176, 182 : 
29.     God   gives,  140  :  176.     Christ 
gives,    227  :  54,    229  :  66,    245  :  10 ; 
who    has    earned   it   by   his    obe- 
dience, 501 :  3.     He  who  has  the 
Son  has  it,  140  :  176,  143  :  189,  152  : 
235.     The  Holy  Ghost  gives,  105 : 
11,  297  : 1 );  367  :  6.     Its  beginning, 
repentance  and  regeneration,  152: 
281,   652:18.      Alreadv    on-  earth, 


164  :  15.      Obtained   out   of  grace, 
through  faith  in  Christ,  for  Christ's 
sake,  116  :  75,  140  :  176,  146  :  198  sq., 
201,  151 :  226,  152  :  231,  233,  156  :  25'.' j 
158  :  263,  285  :  23,  287  :  30,  82,  371  : 
10,   574:25.      God    will    save    the 
called  to  eternal  life,  653 :  22.    How 
for  a  reward,  152  :  235,  153  :  241. 
Light.     Innate,  of  reason,  542 :  12. 
Divine,  an  element  of  the  divine  im- 
age, 79. 
New,  of  faith,  94  :  64,  104  :  4,  127  :  128, 
170 :  36;  wrought  by  the  Holy  Ghost, 
105:11.     Is  the  kingdom  of  God, 
28G  :  27. 
Liturgy,  275 :  79  sq. 
Living,  The,  and  dead  to  be  judged, 
25,  27,  38,  42,  311,  367  : 3,  389,  442. 
The  sacrament  instituted  only  for 
them,  314 :  12. 
Lombard  (Longobard),  79 :  21,  199  :  22, 

204 :  42. 
Loosing  of  sins,  203  :  41,  212 :  79. 
Lord's  Prayer,  Cyprian's  exposition 
of,    147  :  201 ;    Luther's,   368  sqq., 
448  sqq.     Pastors  should  pray  it, 
384 : 8. 
Love,  God's,  toward  us,  declared  by  First 
Article  of  Creed,  441 :  23 ;  by  all  three 
articles,  447  :  64.     Apprehended  by 
faith,  158:260. 
Toward  Ood  and  men,  104  sqq.     Re- 
quired by  the  Law,  104  :  3,  105  :  10, 
125:117,  138:168,  190:75,  204:45, 
364  :  2,  440  :  19.     The  highest  work 
of  the  Law,  122  :  108;  its  fulfilment, 
107:26,   109:38,   114:60,    126:124, 
138  :  168,    139  :  172.      The  greatest 
virtue,  122  :  105,  108.     Its  necessity, 
126:122.     Without  faith  in  Christ 
impossible,  86  :  18,  102  :  no.     It  is 
the  fruit  of  faith,  96  :  74,  102  :  111, 
106:20,    108:30,   109:34,    127:128, 
140:173,  192:82,  502:11,   574:27; 
of  justification,   139  :  171,    182  :  37 ; 
of  regeneration,    104:4.      Belongs 
to  the  new  life,   151 :  228,  234  :  92. 
Its  growth,   234  :  92,   288  :  37.      A 
work  of  the  Holy  Ghost,   104  :  4, 
105:12,   107:26,    139:172,   168:31. 
Its  absence  declares  the  absence  of 
the   Holy   Ghost,   120:98.      Faith 
without  it  dead,  582  :  l.     Through 
love  no  forgiveness,  89  :  36  sq.,  96  : 
79,  97  :  83,  102  :  112,  107  :  26,  108  :  30 
120  :  100,  140  :  73,  571 :  37,  572 :  38. 
Lucina,  393 :  18. 

Lustrations,  Purgatorial,  314 :  12. 
Luther,  Dr.  Martin.  Hilten's  proph- 
ecy  concerning,   281.     Complaints 
before  him  concerning  abuses,  242: 


INDEX  OF  SUBJECTS. 


735 


41.  Before  his  lime  the  doctrine 
of  repentance  confused,  178  :  4.  Re- 
stored to  light  the  truth  of  God's 
Word,  536  : 5.  His  doctrine  occa- 
sioned godly  hearts  much  joy,  176  : 
59.  Attacks  of  the  Papists,  81 :  35. 
A  highly-illumined  man,  605  :  28. 
A  diligent  pupil  of  the  Catechism, 
384 :  7.  His  experience  as  an  in- 
spector of  churches,  350.  Signed 
the  Formula  of  1536,  603  :  12.  His 
firmness,  336  :  3,  606  :  30  sq.  Trou- 
bles succeeding  his  death,  10. 
His  writings  perverted,  308.  The  best 
expounder  of  the  Augsburg  Con- 
fession, 607  :  34.  Doctrinal  and  po- 
lemical writings  of,  536  :  8  sq.  Ser- 
mon at  Torgau,  522  :  2,  643  :  l.  His 
Works — on  monastic  vows,  282  :  10; 
on  the  councils,  519 :  18, 573 :  21,  632 : 
14;  of  the  enslaved  will,  560:44. 
Large  Confession  concerning  the 
Holy  Scripture,  618  :  91,  631,  640. 
Small  Confession,  618  :  91.  Against 
the  heavenly  prophets,  618  :  91. 
Declarations  concerning  original  sin, 
81  :  35,  82  :  45,  546  :  38,  550  :  61 ; 
"  accident;'  560 :  62 ;  free  will,  499  : 
18,  556  :  23,  559  :  36,  560 :  40,  569  :  89 ; 
predestination,  655 :  33 ;  the  person 
of  Christ,  627  :  17,  628  :  21,  629  :  26, 
631 :  38,  640  :  80,  641 :  85,  86 ;  Law 
and  Gospel,  591 :  11 ;  justification, 
571:6;  faith,  583:10;  faith  and 
good  works,  574:28,  577:41,  586: 
24  sqq. ;  the  Holy  Supper,  604:20, 
605  :  28,  606  :  32  sq.,  612  :  58,  615  : 
77  sq.,  618:93;  against  the  Sacra- 
mentarians,  512  :  10,  515  :  42,  516  :  3, 
618  :  91,  93 ;  concerning  Adiaphora, 
648  :  24 ;  faithful  shepherds,  538 :  14. 

Lutheran,  originally   a  term  of  re- 
proach, 225 :  42. 
Church.    See  Church. 

Lydia,  497  :  5,  557  :  26. 

Lying,  321 : 2,  329  :  45,  354 : 4,  399 :  64, 
400  :  68. 

Lyra,  166 :  22. 

M. 

Magicians,  240 :  34,  36. 

Magistrates,  41,  108  :  30,  227,  416  sqq. 
Their  calling,  54 :  10,  227  :  63.  Their 
office  holy,  215 :  15,  222  :  25,  227 :  53, 
530 :  12,  668 :  17.  Christians  in  office 
without  sin,  42,  227 :  53,  530 :  13,  668  : 
18, 19.  God  acts  through  them,  394  : 
26.  Their  punishment  of  offenders 
sinless,  42,  228  :  59 ;  even  when  they 
deprive  of  life,  415  :  181,  530 :  16, 
669 :  21.    Fcr  the  restraint  of  gross 


sinners,  87  :  22.  Matrimonial  ques« 
tions  to  be  decided  by  them,  251 : 

77.  Table  of  duties,  377  : 4. 
Mahomet,  Mahometans,  220 :  18,  333 : 

9 ;  37  : 5,  122  :  108,  286  :  27. 

Maidens,  317 :  l. 

Majesty,  chief  articles  concerning  the 
Divine,  311.  How  it  is  offered  to 
us,  396  :  40.  Of  the  human  nature 
in  Christ,  518  :  15,  626  :  12  sq.,  628  : 
23,  633 :  51,  635  :  61,  637   66  sq.,  639  : 

78.  How  received,  628  :  23,  636  :  64 ; 
how  not,  638  :  71.  How  manifested 
in  state  of  humiliation,  52  3 :  16,  629 : 

28.  Error  of  Schwenckfeldians,  531 
21, 669 :  29 ;  of  Anti-Trinitarians,  532  • 

29,  670 :  37. 

Mammon,  391 :  6,  392  :  9,  15,  395  :  36, 
396 :  42. 

Man,  Men.  Creation  and  Condition 
prior  to  the  Fall,  78 :  15  sqq.,  366, 
440  :  13  sq.,  442  :  28,  493  :  2,  509  :  2, 
540  :  10,  544 :  27. 
Since  the  Fall,  37,  43,  76,  79 :  24,  94 : 
62,  111 :  42,  112 :  46,  323  :  3,  493  : 2, 
494 :  8,  540  :  2,  541 :  9  sq.,  544 :  27 
sq.  Although  God's  creation,  yet 
all  are  sinners,  88  :  32,  90  :  40,  192  : 
81, 312 : 2  sq.,  321 :  l,  331 ;  they  them- 
selves, and  not  something  within 
them,  495  :  19.  Have  no  true  fear 
of  God,  love,  trust,  faith,  37,  43 : 8 
sq.,  76,  77  :  7,  78  :  14,  79  :  23  sq.,  81 : 
42,  88  :  32  sqq.,  105  :  14, 107  :  22,  112  : 
46,  49,  231 :  74,  321 :  2 ;  or  knowledge 
of  God,  43,  80  :  30,  88  :  32  sqq.,  231 : 
73,  497  :  2,  552  :  5,  553  :  9.  Are  ene- 
mies to  God  and  his  Law,  497  : 3, 

555  :  17,  556  :  24.  Murmur  against 
God,  82,  112:46.  Guilty  of  un- 
belief, security,  contempt  of  God, 
82 :  42  sq.,  89  :  39  sqq.,  105  :  14,  182  : 
31,  184  :  48,  226  :  47-71.  Inclined  to 
wrath,  ambition,  etc.,  82.  Sin  even 
in  outward  observance  of  Law,  88  : 
33.  Wish  to  reconcile  God  by  works, 
160 :  272.  The  Law  written  in  their 
hearts,  85  :  7,  447  :  67,  596  :  5.  Have 
some  free  will  in  outward  things. 
42,  78,  541 :  n,  556  :  20,  558  :  31 ;  yet 
external  righteousness  rare,  230 :  71. 
In  spiritual  things  impotent,  78, 
494:13,   497:2,  552:5,  7,  554  "2, 

556  :  20.  Know  nothing  of  true  re- 
pentance, 329  :  41.  Have  a  false 
opinion  of  the  Law,  132  :  144.  Are 
unable  to  observe  it,  90:40,  111, 
204 :  45,  448  :  2.  Subject  to  eternal 
wrath  and  death,  77 : 5,  88 :  33, 89 :  36, 
90  :  40,  94 :  62, 113  :  58, 147  :  2Q5,  321 : 
l,  323  :  l,  494 :  12,  542  :  13,  543 :  25. 


ANALYSIS   AND    [NDEXES. 


Distinction  between  tlie  baptized  and 
unbaptized,  505:67;  between  mini's 
nature  and  original  sin,  493:3,  495: 
17, 19,  543  :  18,  544  :  26,  5  15  :  33,  548  : 
47,  549 :  55. 
Before,  in  and  after  Regeneration.  God 
does  not  immediately  cast  away  hu- 
man nature,  516 :  39.  Wills  that  all 
come  to  him  and  be  saved,  526  :  8, 
12,  655:34,  661:70.  The  Gospel 
offers  them  forgiveness,  etc.  for 
Christ's  sake,  94:62,  111:44,  128: 
131,  158,  159:266,  173:52,  192:81, 
218:6,  312:5,  367:4,  501:4,  504: 
7,  506  : 5,  571  :  10,  652  :  15 ;  yet  a 
change  needful,  323  :  3,  566  :  70.  All 
must  repent,  328  :  34,  371 :  12,  414  : 
65  sqq.,  569 :  88;  must  do  good  works, 
505,  583 : 7.  Of  this  man  cannot 
make  the  beginning,  neither  can 
co-operate  therein,  498  :  11,  551  :  3, 
553  :  11,  556  :  24,  561 :  45,  566  :  71. 
God  does  not  force,  but  draws  men, 
564 :  60.  A  work  of  the  Holy  Ghost, 
497  :  5,  499  :  17,  542  :  14,  558  :  27  sq., 
559  :  34,  598  :  17.  Afterwards  man 
does  good  spontaneously,  564  :  63 
sq.  The  inner  man  does  God's  will, 
595 :  3.  The  new  man  lives  eter- 
nally in  God's  presence,  371  :  12. 
After  the  Resurrection  will  be  free  from 
original  sin,  494 :  10,  548 :  46 ;  will  be 
entirely  pure  and  holy,  446  :  58. 
Man  is  God,  and  God  man,  517 :  10, 

519:25,  667:19. 
Errors  of  Pelagians,  Stoics  and  Man- 
ichaeans,  230 :  68,  72,  322 :  4  sqq.,  7  sq., 
324  :  10,  477 :  16,  494  :  13  sqq.,  498  :  8 
sqq.,  542  :  17  sqq.,  566  :  74  sqq. 

Mandatum  cum  libera,  298 :  18. 

Manes,  627  :  16. 

Manichjeans,  37:5,  230:67,  495:17, 
19,  496  :  22,  498  :  8,  544  :  26  sq.,  30, 
547  :  45. 

Marcion,  519 :  23. 

Marks  or  Church,  39,  161 :  279,  162  :  5, 
165:20:  of  faith,  577:42. 

Marriage  instituted  by  God,  48,  248  : 
7,  249  :  12,  250  :  19,  251 :  29 ;  in  Para- 
dise, 257:67;  is  pure,  251:29,  81, 
252  :  33  sq.,  257  :  64,  67  ;  sanctified 
by  God's  Word  and  prayer,  251  : 
30 ;  is  a  necessary  estate,  420  :  211 
sq.;  has  God's  command  and  prom- 
ise, 215  :  14;  is  blessed  and  honored 
of  God,  419 :  206  sq.  God  commands 
that  it  be  held  in  honor, 49  :  19,  419 : 
207.  Is  founded  on  natural  law,  248 : 
9,  249  :  11 ;  is  no  sacrament,  215  :  14 
sq.  Virginity  an  exalted  gift,  252 : 
88,  258 :  69. 


Whv  instituted,  419:207;  as  a  rem 
edy,  49,  250 :  17,  19,  23,  251:29; 
whereby  our  infirmity  is  to  bo 
helped,  249: 16.  Who  should  many, 
58,  249  :  14, 16,  250  :  19.  It  should  be 
free,  256 Ml,  334:8.  Commanded 
rather  than  forbidden,  255 :  55.  The 
young  to  be  encouraged  thereto,  421: 
217;  a.s  in  Israel,  419  :  201.  Chastity 
in  marriage,  264:  47,  420  :  213.  De- 
sertion of  marriage  for  monasticism, 
60:56. 
Its  prohibition  a  doctrine  of  demons, 
49,  256  :  58,  257  :  63;  a  mark  of 
Antichrist,  251 :  25  ;  is  wrong,  250; 
22.  Dissolution  of  marriages  that 
have  been  contracted  unscriptural, 
257  :  63,  258  :  71.  Marriage  between 
spiritual  relations  not  wrong,  351 : 
78.  Clandestine  marriages  wrong, 
351  :  78. 
Marriage  of  priests,  49,  246,  334, 
351 :  78. 

Mary  the  Virgin,  pure  and  holy,  311, 
628  :  24 ;  worthy  of  highest  praise, 
237  :  29  sq. ;  bore  not  a  mere  man, 
but  One  who  is  truly  the  Son  of 
God,  518  :  12,  628  :  24 ;  can  there- 
fore be  called  the  mother  of  God, 
518:12,  628:24;  yet  she  is  not  to 
be  placed  in  Christ's  stead,  239  :  28. 
Christ  dishonored  by  absolution  in 
her  name,  238  :  25  sqq. 

Mass,  50,  259,  275,  312.  Is  a  com- 
munion, 50.  How  the  Greeks 
designated  it,  275  :  79  sqq.  Is  the 
term  Hebrew  ?  276  :  84  sqq.  Is  it 
Latin?  277  :  88.  Is  it  a  daily  sacri- 
fice ?  267  :  35.  Its  ceremonies  sacri- 
fices of  praise,  266:33,  35.  Thus 
called  by  the  fathers,  272 :  66  sq., 
274  :  75,  "279  :  95  sq.,  315  :  13 ;  but 
not  a  propitiatory  sacrifice,  266  :  34, 
267  :  35.  Not  instituted  by  Christ 
for  that  end,  51.  Abused  in  the 
Papacy,  50,  119:89,  138:167,  180: 
12,  203  :  40,  224  :  40,  260  :  91,  261 :  13, 
264  :  27,  268  :  42,  269  :  47,  272  :  64, 
277  :  89,  278  :  9  sq.,  291 :  53,  301  :  26, 
315  :  14,  346  :  43.  Held  even  for 
the  dead,  51:22,  181,  271  :  59  sq., 
272  :  66,  314  :  12,  350  :  71,  514  :  23, 
621 :  109.  Origin  of  these  abuses, 
52,  216:23,  259:2,  270:52.  Ap- 
proved by  the  monks,  282:9;  es- 
pecially furthered  by  the  mendi- 
cant orders,  260  :  7.  The  greatest 
abomination  in  the  Papacy,  312  :  l, 
621 :  109.  Faith  in  Christ  thereby 
ignored,  51  ;  and  godlessness  pro- 
moted, 280,  314:11,  346:43;  e.  g. 


INDEX   OF   SUBJECTS. 


737 


Purgatory,  314  :  12 ;  appearance  of 
spirit,  315:16  sq. ;  pilgrimages, 
315:18  sqq. ;  fraternities,  316:21; 
worship  of  relics,  316  :  22  sqq. ;  in- 
dulgences, 316:24;  private  masses, 
etc.,  51,  313:6. 
History  of,  51,  259  :(i  sqq.,  279:94. 
Not  abolished  in  our  churches,  50, 
52, 169  :  33,  259  :  1,  268  :  41  (only  un- 
necessary and  private  masses  abol- 
ished, 52,  259:6);  but  celebrated 
every  Sunday  and  festival  day,  52, 
259  : 1.  The  hymns  sung  therein 
are  German,  50  :  2,  259  :  3  sq. ;  yet 
the  Latin  mass  not  entirely  disused, 
259 :  3;  but  not  used  where  it  is  not 
understood,  259  :  is  sq.,  5. 
Error  01  Anabaptists,  530  :  10,  668  :  15. 

Means  of  apprehending  Christ,  501  : 
5,  571:10,  576:38;  whereby  Holy 
Ghost  is  given,  38,  444  :  41,  497  :  4, 
554 :  16,  561 :  48,  562  :  50,  566  :  72. 
He  does  not  work  without  means, 
497  :  4,  499  :  13,  552  :  4. 
Of  Grace,  170  :  36,  333  :  10,  551  :  2  sq., 
561  :  48,  562  :  54,  662  :  76,  669  :  30  sq. 

Mediator,  Christ  alone,  44:9,  46:2, 
111  :  41  sq.,  44,  117  :  83,  119  :  93,  121  : 
101,  126  :  124,  191  :  76,  232  :  82,  237  : 
17, 19,  238  :  24,  239  :  31,  573  :  23.  God 
reconciled  through  him,  125 :  117. 
Is  set  over  against  God's  wrath, 
120  :  9  sq.,  192  :  84.  He  is  such 
before  and  after  regeneration,  111  : 
41,  145  :  196  ;  not  alone  according  to 
the  divine  nature,  580 ;  but  accord- 
ing to  both  natures,  632  :  47.  Christ 
thereby  glorified,  141  :  178.  The 
opposite  doctrine  dishonors  him, 
119  :  92  sq.,  219  :  9. 
Danger  of  seeking  other  mediators, 
240  :  34.  Human  ordinances  sub- 
stituted, 218  :  5,  219  :  7 ;  the  mass, 
271:57;  saints,  46,  166,  235,  236: 
14  sq.,  291 :  53. 

Mediatorial  Office  of  Christ,  312, 
632 :  46. 

Melanchthon,  15,  336. 

Members,  Law  in,  81 :  36,  329  :  40. 
Of  Christ,  the  godless  not,  162  : 6,  165 : 
19.  Of  the  Church,  externally  hypo- 
crites are,  161:3;  yet  not  living, 
but  dead  members,  162  :  6.  What 
constitutes  living  members,  164  :  13, 
445  :  51,  559  :  36,  620  :  104.  They  are 
bound  together  by  Christian  love, 
123 :  111. 

Merchants,  531 :  18,  669  :  23. 

Mercury,  393 :  18. 

Mercy,  God's.    The  only  ground  of 
confidence,  148  :  209.    its  certainty, 
61 


151  :  224.  The  ground  of  justifica- 
tion, 112  :  51 ,  197  :  10,  11,  335  :  2 ;  of 
reconciliation  and  forgiveness.  135: 
158,  131  :  141 ;  of  adoption,  98  :  86; 
of  salvation,  149  :  213,  217,  150  :  223, 
527:15;  of  eternal  life,  146:201, 
287  :  32.  From  it  he  bestows  all 
blessings,  366  :  2 ;  anticipating  us, 
566:71;  and  willing  our  conver- 
sion, 556:22. 

Even  good  works  need  mercy,  147  : 
202,  204.  Upon  this  our  prayers  are 
based,  148  :  210.  Must  be  received 
bv  faith,  98  :  86,  101  :  106,  105  :  8, 
108  :  32,  110  :  40,  113  :  53,  145 :  197, 
147  :  203,  149  :  217.  Its  relation  to 
faith,  108 :  33,  147  :  203,  149 :  216,  151 : 
225,  157  :  260.  Upon  it  alone  faith 
rests,  90 :  44,  92 :  55.  It  renders  God 
an  object  of  love,  105  :  8.  God  dis- 
honored by  its  neglect,  148  :  211. 
Vessels  of  mercy,  660  :  63,  663  :  79, 
664 :  82. 
Merit  of  man's  own  works  nothing,  38, 
87,  88  :  29,  31,  91  :  48,  94  :  60,  97  :  83, 
98 :  87,  111  :4sq.,  112:52, 131: 141, 144: 
194,  145  :  197,  146  :  201,  148  :  209,  175 : 
59,  189  :  65,  190  :  72,  193  :  88,  197  :  10 
sq.,  209 :  60,  214 : 5  sq.,  215 :  10,  232 :  79, 
233 :  84,  252 :  36,  283 :  11,  284 :  17,  287  : 
32,  296  :  17,  312 : 3  sq.,  335  :  3,  366  :  2, 
501 :  4,  507  : 5,  571  :  9,  573  :  23,  580  : 
55,  660  :  61.  All  merit  excluded 
from  the  article  of  justification, 
96  :  74,  98  :  84,  155  :  246,  576  :  37, 
579 :  53,  585  :  22 ;  as  well  as  from  the 
article  of  election,  526  :  13,  665  :  87. 

All  merit  forgotten  when  God's  wrath 
is  felt  87  :  20.  Faith  does  not  offer 
it  to  God,  91 :  44,  46.  Confidence  in 
works  flatters  men,  85  :  10.  The 
controversy  important,  109  :  35, 153 
De  condigno  and  de  congruo,  137  : 
161,  145  :  197,  146 :  200  sq. 

Christ's  merit  the  sole  cause  of  our 
righteousness  and  salvation,  237 : 
19,  238  :  22,  239  :  29,  31,  284 :  17,  287  : 
32,  502  :  10,  541 :  6 ;  of  our  election, 
528  :  20,  662  :  75;  of  our  fitness  for 
the  Holy  Supper,  513  :  20,  614  :  71. 
Offered  in  the  preaching  of  the 
Gospel,  316  :  24,  507  :  7,  590 :  9,  652 : 
16;  shown  by  the  article  concerning 
original  sin,  540  :  3 ;  apprehended 
by  faith,  122  :  106,  140  :  175,  237  :  19, 
578  :  43.  By  what  means  suppressed 
and  obscured,  271  :  57,  346  :  45,  508 : 
11,  594 :  27. 

Errors— Of  Scholastics,  155  :  246,  189  : 
68,213:81.  Papistic,  of  merit,  of 
works,  human  ordinances,  monastic 


738 


ANALYSES  AND   INDEXES. 


vows,  etc.,  153  :  239,  157  :  257,  166  : 
21,  180 :  17,  218  : 4,  »-'tc. ;  of  repent- 
ance, 179  :  8,  ISO  :  18,  182  :  34,  324  : 
12;  of  the  merit  of  Mary,  the  saints, 
etc.,  235 :  3,  236  :  14,  233 :  22,  25,  239 : 
29,  81,  316 :  24  ;  the  Anabaptists,  529 : 
5,  586  :  27,  668  :  10. 

Meritoriousness  of  good  works,  116: 
73,  152 :  234  sq.,  155  :  246  sq. 

Messiah.  108 :  33,  332  :  8,  636  :  72.  Jew- 
ish dreams  of  a  worldly  kingdom, 
228 :  69. 

Ministers.  Are  called  by  the  Church, 
167  :  28,  342  :  24,  349  :  66  sq.,  350  :  69, 
72.  Are  all  equal,  340  :  11,  349  :  62, 
65.  Have  the  command  to  forgive 
sins,  196  :  7,  212  :  79.  Represent 
Christ,  and  not  themselves,  167  :  28, 
172  :  47.  Their  unworthinesa  no 
hindrance  to  the  efficacy  of  ordi- 
nances, 167  :  28,  604  :  19,  605  :  24  sq., 
617  :  89.  The  sacraments  not  de- 
pendent on  their  work  or  declara- 
tion, 512  :  8,  615  :  74,  616  :  78.  Chap- 
ters founded  for  their  education, 
317  :  1.  Church  endowments  for 
their  support,  352:80. 
Error  of  Anabaptists,  530 :  11,  668  :  16 ; 
of  Schwenckftddians,  531  :  22,  27, 
669:30,  670:35. 

Ministry  of  Word  and  Sacraments, 
39,  41,  61  :  5  sqq.,  217,  297  :  13,  298  : 
18,  333,  339,  343,  348.  A  regular 
call  necessary  thereto,  41,  222 :  24. 
Can  ordination  thereto  be  called  a 
sacrament?  215  :  11.  Its  labors  and 
burdens,  363  :  26  sq.  Its  glorious 
promises,  215  :  11.  Limited  to  no 
persons  or  places,  343  :  26.  Has  no 
earthly  power,  62  :  13,  344  :  13.  Sep- 
aration of  priesthood  and  ministry 
improper,  214  :  7.  See  Minis- 
ters. 

Miraculous  Signs  of  no  avail  without 
faith,  216  :  20.     Of  Christ,  628  :  25. 

Mixture  of  natures,  519  :  21,  627  :  19, 
630  :  31,  635  :  60  sqq.,  642  :  89. 

Monasticism,  Monks.  Among  the 
Turks,  286  :  27.  Vows  assumed  in 
youth,  57.  Their  vows  are  Adia- 
phora,  284  :  21.  They  profess  to 
live  the  nearest  the  Gospel,  289 :  39. 
Resist  God's  order,  420 :  213 ;  per- 
vert Scripture,  289  :  40,  290  :  44  sq., 
293 :  59  ;  claim  a  special  promise  of 
Christ,  287  :  28,  289  :  40 ;  hope  by 
their  own  works  to  overcome  sins, 
325 :  14 ;  and  obtain  forgiveness,  293 : 
63.  Regard  themselves  holy,  327  : 
28  sq.  Imagine  tbey  can  impart 
superfluous   merits   to    others,   60, 


153:239,  286:25,  287:29,  289:89, 
327  :  28  sq.  Confuse  civil  order  and 
domestic  life,  228  :  56,  229  :  65,  254  • 
47,  285  :  24.  Are  mostly  Epicureans, 
159:269.  Unlike  the  Rechabites, 
293.  Without  scriptural  support, 
287  :  29.  Full  of  hypocrisy,  292  :  06. 
Prophecy  of  Hilten,  281. 

Monastic  Orders,  53, 119 :9i,  138  :  167, 
239  :  29,  287  :  28  Sq. 

Money.  A  common  idol,  391  :  6  sqq. 
That  of  our  neighbor  not  to  oe 
taken,  365  :  14,  422.  Mass  said  for, 
51  :  10,  11  sqq.  Dispensations  for, 
166:23.  Indulgences  for,  316:24, 
326  :  25  sqq.,  346  :  46. 

Monks.    See  Monasticism. 

Morality,  External.  Man's  capa- 
bility for,  43  :  l  sq.,  87  :  22  sq.,  105:9, 
230  :  70,  557  :  26.  Opinions  of  phil- 
osophers, 82 :  43. 

Mortal  Sins,  404  :  99.  Faith  cannot  co- 
exist with,  91  :  48,  94:64,  102:  109, 
103  :  115  ;  nor  can  love,  89  :  37.  Er- 
rors of  Papists,  199 :  21,  202  :  35,  205 : 
46,  210  :  66,  336  :  2. 

Mortification  of  flesh,  56  :  30  sqq., 
116:72,  184:46,  202:34,  206:51, 
211  :  71,  226:45  sqq. 

Moses,  the  veiled  face  of,  87 :  21, 122 :  108, 
191 :  78.  His  veil  hangs  before  all 
men,  507  :  8,  591 :  10.  How  it  is  re- 
moved, 507  :  9,  595  : 1.  Christ  does 
not  succeed  him  as  legislator,  283  : 
15,  284  :  17.  Compared  with  Christ, 
507  :  7.  Our  eyes  to  be  turned  from 
him  to  Christ,  140:75. 

Mother.  Duties  toward,  155  :  246,  364, 
388,  405.  The  highest  station, 
405 :  105.  Original  sin  propagated 
through,  541 :  7.  Of  God,  Mary, 
628 :  24. 

Munzer,  Thomas,  290,  332  :  3. 

Murder,  a  fruit  of  original  sin,  321  :  2. 
Who  is  guilty  of,  417  :  191. 

Mystery  of  Christ's  presence,  615  :  42 
sqq.,  624 :  127. 

N. 
Name.     Of  God,  not  to  be  abused,  364. 
397,  448.    This  is  done  by  false  doc- 
trine, 368  : 5,  397,  453 ;  by  the  Pa- 
pistic mass,  277  :  89. 
In  his  name  we  are  baptized,  370 :  l 
sq.,  466  :  9  sq. ;  i.  e.  by  God  himself, 
466.     This  name  given  us  in  bap- 
tism, 453  :  37  sq. ;  and  therewith  life 
and  salvation,  469  :  27. 
Name  of  Christ,  100  :  98,  188  :  65,  265  • 
31  sq.,  623  :  123. 
Nathan  the  prophet.  186  :  56. 


INDEX  OF  SUBJECTS. 


739 


Nations.  All  represented  in  the 
Church,  163 :  9. 

Nature,  Divine  and  Human,  in  Christ. 
See  Christ. 
Human. — Meaning  of  the  term,  496  : 
22,  633  :  51.  Its  corruption,  46,  53, 
82  :  46,  230  :  71,  321  :  3,  392  : 9  sqq., 
494:8,  541:6,  11,  544:30,  548:52. 
Its  capabilities  and  incapabilities, 
43,  46,  88 :  29,  111 :  42,  140  •  176,  141 : 
182,  230  :  70,  541  :  10,  543  :  25,  552  : 
7.  Distinction  in  it  before  and 
since  the  Fall,  493  :  2,  545  :  33  sq., 
548  :  8,  549  :  55 ;  between  human  na- 
ture and  original  sin,  493 :  3,  494 : 7, 
495: 14.  Wicked  desires  not  innate 
qualities  of  the  nature,  494 :  12. 
Christ's  assumption  of  our  nature 
a  proof  thereof,  547  :  43.  Is  God's 
creature  even  since  the  Fall,  493 : 2, 
541 :  7,  545  :  34,  546  :  38.  Original 
sin  implanted  in  the  nature,  591 : 7. 
Man  by  nature  a  child  of  wrath  and 
subject  of  the  devil,  541 :  6,  542 :  13, 
558  :  29.  Errors  of  the  Sophists,  82  : 
43 ;  Pelagians,  321 :  4,  494  :  13  sq., 
495  :  16,  542  :  17  sqq. ;  Manichaeans, 
495  :  17  sqq.,  544  :  26,  548  :  48. 
Physical.  No  man  or  human  ordinance 
can  change,  248 : 8  sq.,  249 :  16,  334 : 2. 

Natural  Sin,  495  :  20,  549  :  53. 

Naumburg,  14. 

Nazarenes,  293 : 5. 

Nazianzenus,  228 :  58. 

Nebuchadnezzar,  129 :  134,  130 :  140, 
525 : 3. 

Necessity.  Use  of  the  term  in  the 
doctrine  concerning  good  works, 
504  :  3,  505  :  9  sq.,  582  :  4,  584  :  14, 
585 :  17,  22. 

Necromancers,  392 :  12. 

Neighbor.  Envy  of,  416  :  184.  Duty 
of  love  towards,  138  :  168,  288  :  37. 
The  highest  virtue,  122  :  105.  Un- 
attainable by  natural  powers,  322 : 7. 
No  one  loves  sufficiently,  112  :  46. 
Such  love  towards  one's  neighbor  a 
work  of  the  Holy  Ghost,  46,  104:4, 
139:172,  168:31,  502:11,  573:23, 
584  :  12.  Other  duties :  Reconcilia- 
tion, 197  :  12 ;  forgiveness,  125  :  121, 
462  :  93  sqq. ;  assistance,  365  :  18, 
427  :  260,  434 :  309 ;  charitable  con- 
struction, 365  :  16,  431 :  289  ;  protec- 
tion, 415  sqq.,  417  :  189.  How  to 
treat  his  secret  sins,  428 :  265,  270, 
429:276;  his  public  sins,  430:284. 

Nestorius,  error  of,  519 :  18,  20,  627  :  15. 

Net,  parable  of,  161 :  l,  165  :  19,  663 :  76. 

New  Birth,  500  :  18. 

New  Heart,  335  : 1,  564  :  60,  567  :  81. 


New  Life,   156  :  245    253,   169  :  34  sq., 

184:45,  202:34sq. 
New  Man,  564  :  63,  567  :  81. 
New  Moon,  170  :  35,  223  :  30. 
New  Obedience.    See  Obedience. 
Nicholas,  St.,  401  :  74. 
Nineveh,  210 :  69. 
Noah,  286 :  25. 

Norm,  of  doctrine  and  life,  491,  536. 
Novatians,  41 :  9. 
Novelli  of  Justinian,  351  :  77. 
Nyssa.    See  Gregory  of  Nyssa. 

O. 

Oaths,  the  taking  of,  no  sin,  41 : 2,  227 
53.    Under  what  circumstances,  399 
65  sqq.     Error  of  the  Anabaptists, 
530  :  15,  669  :  20.     False  oaths,  397  : 
63.     God's  oath,  195  :  94,  526  :  13. 
Obedience  incumbent  on   all,  582 : 4. 
To  parents,  364 :  8,  405  sqq. ;    God 
places   this  next   to  obedience    to 
himself,  407  :  116.     To  superiors  and 
rulers,  42  :  6,  364  :  8,  410  :  141  sqq., 
412  :  150;     even    when    they    are 
heathen,  227  :  55.  To  God  more  than 
to  men,  42 : 6,  67  :  75,  217  :  25,  298 :  21, 
345 :  38. 

Vow  of,  284 :  16,  21. 

New,  of  the  regenerate,  39,  104 : 4, 
120 :  98,  128 :  130,  225  :  43.  Not  at 
our  option,  504 : 3,  505 :  11.  Without 
constraint,  510:7,  595:2.  Wrought 
by  the  Holy  Ghost  through  the 
Gospel,  567  :  75,  669  :  30.  Does  not 
justify,  108 :  30, 143,  209 :  63,  579 :  51. 
Is  a  fruit  of  faith,  127  :  128.  Is  in- 
cipient righteousness,  575  :  82,  109 : 
38.  What  the  Law  and  what  the 
Gospel  have  to  do  therewith,  597  : 
10  sqq. 

Of  Christ,  262  :  22,  501 :  3  sq.,  503  :  16, 
513  :  20,  570  :  4,  571 :  12  sqq.,  573 :  22, 
575  :  30,  32,  579  :  54,  580  :  56,  58,  581 : 
63,  596  :  7 ;  to  Christ,  515  :  42. 
Objects,  the  three,  of  faith,  92  :  53. 
Observances,  of  food,  days,  clothing, 
etc.,  not  of  God,  172*:  45,  205:46. 
Rejected  by  Christ,  205  :  46,  291  :  52 
sqq.  Not  sanctioned  by  the  apostles, 
170  :  38  sq.,  205  :  45.  Are  human 
ordinances,  170 :  35,  222 :  22.  Fool- 
ish services,  288  :  34,  524  : 9.  Be- 
yond the  power  of  bishops  to  in- 
stitute, 63  :  34,  296  :  6  sqq.,  297  :  M 
sqq.  In  the  Papacy,  138 :  167,  296 :  8, 
338 : 6,  346 :  45,  347  :  48,  357  :  78.  Ex- 
ternal observances  should  be  free, 
297  :  16,  340 :  11,  345,  648 :  22.  Dis- 
similarity  therein  should  not  cause 
separation  in  the  Church,  172:45sq. 


740 


ANALYSES   AND   INDEXES. 


Offencv.,  Mutters  of,  in  Papacy,  48  :  2 
sq.,  18,  60  :  48,  255  :  51.  Concern- 
ing Adiaphora,  226  :  61,  297  :  16  sq., 
646 :  16. 
Offering.  What  it  is,  and  what  it  is 
not,  261  :  16,  262  :  18.  How  the  sig- 
nification of  the  words  is  to  be  de- 
termined, 263:23.  Distinction  be- 
tween sacrifice  and  sacrament,  261  : 
16  sqq.  Propitiatory  and  thank- 
offerings,  262  :  19, 21.  "The  continual 
sacrifice,  267  :  35  sq.,  39.  The  Le- 
vitical  offering,  214 :  7,  262  :  21  sqq., 
266  :  34,  270  :  56.  Commanded  of 
God,  118:86.  Abused  in  Israel, 
160  :  274.  Testimonies  against  their 
ex  opere  operato  value,  118  :  86  sq., 
160  :  274,  264  :  28  sqq. 
Of  the  patriarchs,  118:86  sq. ;  of 
Abraham,  118:88,  609:46. 

In  the  Law  foreshadowing  Christ's 
offering,  262 :  22.  Christ's  the  only, 
for  sin,  38,  51,  214  :  8,  262  :  21  sqq., 
270  :  53,  56  sq.,  271 :  59.  Justifica- 
tion and  sanctitication  thereby,  214 : 
8,  262  :  22.  How  far  the  ceremonies 
of  the  mass  may  be  called  an  offer- 
ing, 266  :  33  sq.  The  mass  not  in- 
stituted as  a  sacrificial  offering,  51 : 
21  sqq.,  278  :  91,  313 : 1,  350  :  71, 514 : 
23,  621 :  109:  Forgiveness  not  there- 
by, 271 :  57,  279  :  97.  Origin  of  the 
error,  270  :  52.  Testimonies  of  the 
fathers,  272  :  66  sqq. 

Spiritual  offerings  of  the  N.  T.,  263 : 
25  sq.,  264 :  30,  33.  Good  works 
offerings  of  faith,  115:68;  as  are 
also  perils,  labors,  sermons,  etc., 
115  :  69.  David's  wars,  116  :  70. 
Alms,  116 :  71.  But  not  in  the 
sense  of  our  antagonists,  193  :  86. 
Not  to  be  made  to  angels  and 
saints,  317  :  26. 
OlFiCE.  Of  Christ,  312;  to  free  from 
death  and  sin,  135 :  156.  His  strange 
office,  508  :  10.  Is  learned  from  the 
doctrine  of  the  righteousness  of 
faith,  156  :  256,  159  :  266.  How  ob- 
scured, 147  :  203,  159  :  271,  237  :  15. 

Of  the  Holy  Ghost,  443:35,  446:59. 
His  strange  office,  591 :  11.  His 
proper  office,  563 :  56. 

Of  the  Gospel,  330. 

Of  the  Law,  324  :  4.  Without  the  Gos 
pel  it  brings  death,  324  :  7. 

In  the  Church,  can  be  administered  by 
hypocrites,  162 :  3,  163  :  12,  167  :  28; 
even  by  Antichrist,  162  :  4.  Should 
be  highly  esteemed,  332  :  2. 
Offices  and  Estates,  appointed  of 
God,  227  :  53.      Approved    by    the 


Gospel,  259  :  6J.  May  be  exercised 
bv  a  Christian,  41,  227:53.  Error 
of  Anabaptists,  530,  668. 

Omission,  sins  of,  417  :  189  sqq. 

Omnipotence,  of  Christ,  520  :  33  sqq., 
637  :  66. 

Omnipresence.  Of  God,  in  creatures, 
637  :  68.  Of  Christ,  520  :  27,  30,  32 ; 
according  to  both  natures,  639:77 
sq.,  642  :  94;  according  to  his  human 
nature,  629  :  27.  Of  Christ's  body, 
514  :  30,  32  sqq  ;  not  by  local  exten- 
sion, 520  :  29,  642  :  92. 

Omniscience.  Of  God,  650  :  3  sq.,  6. 
Of  Christ,  521  :  30  sqq.,  638  :  72  sqq. 

Opus  Operatum.  A  mere  work,  with- 
out faith,  118  :  86,  180  :  12,  261  :  12. 
In  the  sacraments,  especially  the 
mass,  51,  119  :  89,  138  :  167,  166  :  21, 
181 :  25,  216 :  18,  23,  259  : 5,  260 :  9, 
265  :  30,  267  :  35,  39,  271 :  59  sq.,  272 : 
66,  275  :  78,  276  :  87  sqq.,  279  :  96, 
313  : 7.  In  sacrifices,  105  :  13,  118  : 
86,  131  :  143,  135  :  155,  264  :  28  sq., 
265  :  31.  In  alms,  135  :  155.  In  re- 
pentance, 180 :  12, 187 :  59  sq.,  325: 12. 
The  prayers  of  monks  and  priests, 
452  :  25.  External  services,  105 :  13, 
264 :  26.  Of  no  avail  in  the  N.  T., 
264 :  27,  271 :  69,  131 :  143,  135  :  157, 
216 :  18. 

Oral  Keception,  510 :  2  sqq,,  601 : 3, 6, 
602:8,  606:32,  611:56,  612:61,613: 
63,  617  :  86,  620 :  105. 

Ordinances,  Divine.  The  state  and 
the  family,  173  :  50,  228  :  57  sq.  The 
Lord's  Supper,  476 : 4,  606 :  32.  Both 
kinds  in  Lord's  Supper,  243  : 1  sqq. 
To  be  honored,  470  :  38.  Depends 
not  on  man,  473  :  60.  Vows  cannot 
annul,  58  :  18.  Cannot  be  changed 
by  the  Church,  246  :  15  (172 :  46). 
Ecclesiastical. — Of  the  apostles,  297  : 
16.  Of  the  fathers,  138  :  167,  219  : 
13.  Extent  of  their  obligation, 
169  :  33,  218  : 1,  228 :  38  sqq.,  645  :  9. 
Their  use,  297  :  15  sq.,  644 :  7.  The 
kingdom  of  God  does  not  consist 
therein,  164  :  13.  No  divine  service, 
523 :  3.  External,  temporary,  are 
traditions,  168:32,  170:40- 
Human.  —  The  distinction  between 
bishop  and  pastor,  349  :  63  sq.  The 
jurisdiction  of  bishops  in  matri- 
monial cases,  351 :  78. 

Ordination,  333  sq.  May  be  called  a 
sacrament,  215  :  11  sq.  Belongs  to 
the  entire  Church,  342  :  24,  349  :  66 
sq.,  350 :  69.  Is  committed  to  bishops. 
349  :  62 ;  but  can  be  administered 
by  any  pastor,  349  :  65.     The  chief 


INDEX   OF  SUBJECTS. 


741 


distinction  between  bishop  and  pas- 
tor, 350  :  73 ;  in  beginning  only  a 
ratification,  350  :  70.  Validity  of 
heretical  ordination,  334  :  3. 
Of  Bishops,  217  :  24  sq.,  333  :  l  sqq., 
647  :  19.  (Consecration)  not  orig- 
inally sought  from  Rome,  341 :  15 
sq. 

Origen,  228 :  58,  343  :  27. 

Obiginai,  Sin,  37,  75,  321,  493,  539. 
Necessity  of  knowing  concerning 
it,  80  :  33.  Cannot  be  understood, 
321 :  3,  494  :  9  sq.,  541 : 8,  550 :  60,  62. 
What  Paul  teaches  thereon,  81  :  39; 
Augustine,  etc.,  80  :  27,  81  :  36; 
Luther,  81  :  35,  495  :  20,  540  :  4  sq., 
548:  57. 
Not  an  Adiaphoron,  81  :  41.  Not  a 
mere  penalty,  81  :  38 ;  or  a  mere 
bodily  corruption,  79  :  25 ;  or  debt 
for  another,  494  :  11,  542  :  17  ;  or  ex- 
ternal impediment,  495  :  15,  543  :  22; 
or  external  spot,  495  :  14,  543  :  21 ; 
or  something  essential  in  man's  na- 
ture or  substance,  495  :  17,  19,  539  : 1 
sqq.,  543  :  18,  544 :  26,  28,  549  :  55  ; 
nor  an  actual  sin,  496 :  21. 
An  innate  disease,  37,  77  :  6,  550  :  62. 
Absence  of  original  righteousness, 
78  :  15,  79  :  23,  26  sq.,  541  :  10.  In- 
nate wicked  desires,  79  :  24  sq.,  80  : 
27,  541 :  11.  Its  two  parts,  80  :  27. 
A  deep  corruption  of  the  nature, 
321 :  3,  494  :  8,  539  : 1  sq.,  541 :  11, 
544 :  30,  548  :  53,  550 :  60 ;  yet  distinct 
from  human  nature,  493  :  2  sq.,  545 : 
33,  548:47.  In  man's  higher  and 
lower  powers,  79  :  23,  25,  550  :  60. 
The  Law  in  the  members,  81  :  36. 
The  root  and  fountain-head  of  sins, 
541 :  5.    The  capital  sin,  321  :  l  sqq. 

540  :  5.  Spiritual  leprosy,  541  :  6, 
559:33.  How  far  may  be  called 
"natural"  or  "personal,"  539:1, 
548:51  sqq.  Use  of  "substance" 
and  "accident,"  549:  54. 

Derived  not  from  God,  but  from 
the  devil,  43,  541  :  7,  546  :  38  sqq. 
A  consequence  of  Adam's  fall,  37, 
76,   79  :  24,   321 :  l,   494 :  8,   539  :  l, 

541  :  11,  552 : 5.  Propagated  by  con- 
ception, 541 : 7.    Condemns  men,  37, 

81  :  38  sqq.  Its  punishment,  82  :  46 
sq.,  542  :  13,  543  :  19.  Its  fruits,  321 : 
2,  323  :  4,  552  :  7.  Not  assumed  by 
Christ,  547  :  43  sqq. 

Christ's  death  the  sacrifice  for,  51-:  25. 
For  Christ's  sake  it  is  not  imputed, 

82  :  45,  542  :  14.  Its  guilt  removed 
in  baptism,  81  :  35. 

Errors   concsTiug,   77  :  5  sqq.,   322  : 


4  sqq.,  493  : 1,  494  :  n  sqq.,  542  :  fl 
sqq.,  544:  26  sqq  ,  548  48.  Pelagian 
and  Manichaean,  540 : ;»,  542  :  16  sqq., 
544  :  26  sqq.,  548  :  48.  New  Man- 
ichseans,  547  :  45. 
Ornaments,  external,  of  churches,  not 
to  be  entirely  abolished,  268 :  44. 

P. 

Pain,  Eternal,  of  the  devil  and  god- 
less, 229:66.  Commuted  by  abso- 
lution into  temporal,  false,  179  :  6, 
181  :  22,  203  :  41  sqq.  Of  purgatory, 
180  :  13,  199  :  21,  204  :  43,  205  :  50. 
Indulgences  therefor,  180  :  15.  Sac- 
rifice of  the  mass,  118  :  89,  180  :  15, 
260,  9,  n,  278  :  92.  Canonical  satis- 
factions, 181  :  24,  199  :  21,  204  :  42, 
205  :  50.  Rejection  of  this  doctrine 
by  the  Greek  Church,  278  :  93.  No 
deliverance  in  works,  but  only  in 
Christ's  death,  209  :  63,  212  :  77. 
Our  pain  brings  no  deliverance, 
204  :  43. 

Panormitanus,  177 :  65. 

Papacy,  the,  318.  Daniel's  prophecy 
concerning,  268  :  45.  Blindness  in, 
392  :  n,  444  :  43.  Luxuriousness  in, 
226 :  48.  Its  human  ordinances,  118  : 
87,  159  :  271,  196  : 1,  295  :  3 ;  of  no 
use,  319  :  6.  A  part  of  the  kingdom 
of  Antichrist,  220  :  18.  A  human 
figment,  319  :  5.  Its  transubstantia- 
tion,  513:22,  621  :  108.  Its  enthu- 
siasm, 332:4,  333:9.  Falls  with 
the  mass,  312 :  l,  314 :  10.  The  Augs- 
burg Confession  opposes  it,  492  :  4, 
536  :  6  sqq.  How  the  door  is  opened 
for  its  errors,  508  :  11,  594  :  27 ;  yet 
God  has  his  saints  in  it,  280  :  98. 
Luther's  contests  therewith,  537  :  9, 
586 :  26. 

Paradise,  78  :  15,  257  :  67,  541 :  10. 

Parents,  our  first,  509:2.  In  God's 
stead,  405 : ;  08,  408  :  126.  God  com- 
mands that  they  be  honored,  116: 
76,  155 :  246,  364,  388,  405  sqq,,  437, 
450 :  13,  468  :  20,  470 :  38.  Obedience 
to  them  next  that  to  God,  407  :  H6. 
Must  be  grateful  to  them,  410 :  127 
sq.  Not  to  be  abandoned,  289  :  41,. 
406:111.  Children  not  to  be  be- 
trothed without  their  knowledge, 
351 :  78.  Formerly  had  power  over 
their  children's  lives,  415 :  181.  What 
we  receive  of  them  comes  from  God, 
394  :  26.  The  reward  of  obedience, 
116:76.  Disobedience  a  fruit  of 
original  sin,  321 :  3.  Punishment 
of  disobedience,  409  sq. 
Duties  of,  360 :  12,  362 :  19,  378 : 8, 414: 


7  1-2 


ANALYSIS   AND   INDEXES. 


168  sqq.     Their  faults   transmitted, 
408  :  124. 

Parishioners.  Duty  of  pastor  to  pray 
for,  375  :  3.  Their  duly  to  pray  for 
pastor,  452  :  28.  Mutual  charity  to 
be  exercised,  124:112.  Table  of 
duties,  376  :  3. 

P articles,  Exclusive.  See  Exclu- 
sive Particles. 

Passivity  of  the  will  in  conversion, 
499  :  18,  569  :  89. 

Passover,  Jewish,  481 :  47. 

Pastors.  Gifts  of  God,  343  :  26,  349  : 
67.  The  same  as  elders  and  bishops, 
349  :  61  sq.  The  Pope  not  their  su- 
perior, 339 :  7.  Distinctions  among, 
considered,  349  :  63  sqq.,  350  :  73. 
Provision  to  be  made  for  their 
education,  317,  415  :  172.  Their 
election,  call,  ordination,  215 :  12, 
217  :  24  sq.,  333  :  1  sq.,  350  :  70  sq. 
They  may  ordain,  349  :  65 ;  and  ex- 
communicate, 351 :  76.  Duty  of  obe- 
dience to,  65.  Encroachments  upon 
their  rights,  67  ■  2,  177  :  65,  350  :  74. 
Marriage  of,  48.  Luther's  com- 
plaints and  warnings,  359 :  2,  6, 
362  :  19,  383  :  l  sq.,  386  :  19.  Their 
duties  in  teaching  and  preaching, 
225  :  41,  43,  227  :  51,  295  :  3,  360  :  7, 
383  :  3,  387  :  19 ;  in  confession,  176  : 
63;  in  the  administration  of  the 
sacraments,  176  :  60  sqq. ;  in  prayer 
for  parishioners,  375  :  3.  Must  not 
confound  ecclesiastical  with  civil 
penalties,  333.  Must  exercise  for- 
bearance, 124  :  113.  Schisms  aris- 
ing from  their  dissensions,  125: 120. 
Must  encounter  misrepresentation, 
427  :  262,  431 :  289 ;  and  persecution, 
384 :  6,  413 :  162. 
The  adversaries  unfaithful  pastors, 
103 :  119 ;  who  in  confession  do  vio- 
lence to  conscience,  53.  Such  pas- 
tors abuse  God's  name,  398  :  54 ; 
and  are  to  be  avoided,  346  :  41. 
Table  of  duties,  376  :  2.  Error  of 
Schwenckfeldians,  531 :  27,  670  :  35. 

Paternosters,  326 :  21. 

Patience,  God's,  663 :  79  sqq.  A  gift 
of  the  Holy  Ghost,  105 :  12,  168 : 
31,  234  :  92.  A  fruit  of  faith,  127  : 
128, 186 :  58, 234 :  92, 654 :  30.  Through 
the  Word,  418  :  195.  Does  not  merit 
forgiveness,  108 :  30. 

Patriarchs,  92  sq.,  118  :  85,  190 :  73, 
278 :  93. 

Paul,  St.,  conversion  of,  94 :  63.  His 
labors  and  sermons,  115  :  69.  His 
trust  alone  in  Christ,  113  :  54,  123  : 
110,  154:242.     His  trials,  208:54. 


Lament  of  natural  corruption,  112*. 
47,  286  :  25,  485  :  76,  505  :  13,  555  :  11 
Bq.,  596  :  8.  Rejects  Mosaic  cere- 
monies, 54,  105:12  sqq.,  215 :  io, 
223  :  30,  226  :  50.  Concerning  legal 
righteousness,  139  :  171,  160  :  272. 
Teaches  the  righteousness  of  faith, 
44,  92  :  50,  99,  137  :  164,  140  :  173, 
157,  170  :  36,  192  :  84,  216  :  23,  233  : 
87.  Concerning  the  Law  and  faith, 
104:2  sqq.,  113:54,  192:79  sqq., 
234  :  92 ;  the  Law  of  Christ,  510  :  6. 
Excludes  all  works  from  justifi- 
cation, 99  :  87,  136  :  159,  502  :  10, 
571 :  6.  Combines  faith  and  love, 
126  :  124.  Concerning  original  sin, 
81 :  39  ;  repentance  and  conversion, 
184  :  46,  202  :  35,  328  :  33,  329  :  40, 
559  :  38 ;  love,  104  :  2  so^.,  120  :  97 
sqq.,  121 :  102  sqq.,  123':  110,  124  : 
114;  the  Holy  Supper,  174 :  34,  176  : 
62,  243 :  3,  512  :  15 ;  election,  526  : 
11,  655  :  33 ;  the  parity  of  ministers. 
340  :  11,  349  :  62 ;  Antichrist,  345  : 
49.  Not  opposed  to  James,  128  : 
132.  Was  not  ordained  by  Peter, 
339  :  10.  The  champion  of  the 
Lutherans,  226:50. 

Paul  III.,  Pope,  307  : 1. 

Paul  of  Samosata,  37  :  6,  627  :  15  sqq. 

Peace.  Of  Conscience,  99  :  91.  Not  at- 
tained by  works,  117  :  83,  146  :  198, 
184  :  46 ;  but  by  faith,  45  :  15,  1 00  : 
100,  116:74,  118:84,  120:96,  146: 
199,  182  :  36,  184  :  47,  188  :  60,  64, 
260  :  12.  Imparted  by  absolution, 
183 :  39. 
Among  men.  Not  possible  without 
mutual  forbearance,  123  :  111 ;  in 
the  Church  as  well  as  the  Slate, 
126  :  122.  Ceremonies  that  promote 
peace  may  be  observed,  218  :  l,  224  : 
38  sq.  For  peace'  sake  God's  truth 
not  to  be  surrendered,  666  :  95. 
Prayer  for,  369  :  14,  459  :  73.  Be- 
longs to  the  promise  of  the  Fourth 
Commandment,  409  :  134,  412  :  151 
Its  invasion  punished,  415  :  177. 

Pelagians,  37,  43:8,  88:29,  112:52, 
230  :  67,  234  :  91,  494  :  13,  498  :  9, 
542  :  17  sqq.,  567  :  75.  Semi-Pela- 
gians, 498 :  10. 

Pelagianizing,  86  :  18,  230  :  67  sqq. 

Perfection,  Christian.  What  it  is, 
and  what  not,  60  :  49,  152  :  232,  228  : 
61,  286  :  27,  290  :  48.  Required  by 
the  Law,  90:44.  To  be  striven 
for,  288  :  37 ;  yet  unattainable  in 
this  life,  133  :  149,  139  :  172,  204  :  45. 
Does  not  consist  in  monastic  life  and 
human  ordinances,  57,  60,  282  ■  9 


INDEX  OF   SUBJECTS. 


743 


285  :  24  sqq.,  347  :  48 ;  no  more  tlian 
in  life  of  farmer  or  mechanic,  288  : 
37.  Does  not  consist  in  abandon- 
ment of  property,  228  :  61,  229  :  63, 
290 :  45  sq. 
Ecclesiastical,  how  maintained,  124: 
113. 

Persecution  of  Christians,  17;  of  God's 
Word  and  the  godly,  427  :  262.  At 
time  of,  no  concession  to  be  made 
to  the  enemies  of  the  Gospel,  523 : 
6,  524  :  11,  644  :  5,  649  :  29  sq.  At 
time  of  Interim,  586  :  29. 

Person.  The  three  persons  in  Christ, 
26,  27:25,  37,  75 :  l,  311,  439:6, 
532  :  29,  670  :  37.  Signification  of 
term,  37. 
Of  Christ,  516,  624.  Our  righteous- 
ness rests  on  his  entire  person, 
580 :  55. 

1  'ersonal  Sin,  495  :  20,  549  :  53. 

I  ersonal  Union,  15  sqq.,  517  :  5,  518  : 
13,  519  :  24,  626  :  11  sqq. 

Peter,  St.,  appeals  to  the  consensus  of 
the  prophets,  189:66,  190:70,  73. 
Distinction  between  his  repentance 
and  that  of  Judas,  179:8,  182:36. 
Acknowledged  himself  a  sinner, 
286 :  25.  Received  no  superior  office, 
339 :  10  sq.,  342  :  22  sqq.  Calls  him- 
self only  an  elder,  349  :  62.  His 
doctrine  of  forgiveness,  97  :  83 ;  of 
faith  in  Christ,  189 :  65,  69  sq. ;  of 
love,  125:117,  119;  of  diligence  in 
good  vorks,  234  :  89,  527  :  14 ;  of 
the  royal  priesthood,  247  :  5 ;  of 
the  abuse  of  Church  property,  352  : 
82. 

Pharaoh's  Hardening,  664 :  84  sq. 

Pharisees,  reproved  by  Christ,  108 : 
33,  136  :  161,  164  :  16,  224  :  36,  291  : 
52.  Saints  like  the  monks,  327  :  29. 
Hypocrites,  507  :  8.  Looked  on  the 
veiled  face  of  Moses,  123 :  108.  Their 
righteousness,  86  :  16.  Prayer  of, 
148 :  211. 

Philosophers,  speculations  of,  followed 
by  the  Scholastics,  85  :  9,  156  :  255. 
Look  only  on  the  veiled  face  of 
Moses,  123  :  108.  Their  idea  of 
"local  presence,"  512:14,  618:97. 
Know  nothing  of  original  sin,  550  : 
60.  Error  of  the  Stoics,  498 :  8. 
Error  concerning  man's  natural  es- 
tate, 322 : 4. 

Philosophy,  its  abuse,  76  : 4,  78,  552  : 
8.  On  the  part  jf  theologians, 
159  :  269,  189  :  68.  Its  distinction 
from  Christ's  doctrine,  85 :  12  sqq. 
Its  doctrine  of  righteousness,  142 : 
IBS. 


Pilgrimages,  205  :  47.  Origin  of,  315  : 
16,  18.  Design  of,  ^80  :  14,  241  :  37, 
315:18.  Not  commanded  of  God, 
44:3,  205:47,  233,  315:  18. 

Pleasure  in  God's  law,  568  :  85. 

Polity,  Canonical,  214  :  24,  297  :  12  sq. 
The  Church  not  au  oik  ward  polity, 
163:  10,  164:  13  sq. 

Pomeranus,  Dr.  John  Bugenhaoen, 
15,  352. 

Pompey,  125 :  120. 

Poor,  the,  duty  of  kings  towards,  131 : 
141.  Church  endowments  for,  352  : 
80.  Oppressed  by  extortion,  424 : 
240,  425:247;  by  false  witnesses, 
426  :  257  sq.  Their  cry  reaches 
heaven,  425  :  247,  460  :  84. 

Pope,  the,  is  only  bishop  of  Rome, 
318  :  1.  Has  no  power  in  oppo- 
sition to  the  concurring  testimony 
of  the  prophets,  189:66.  Has  no 
worldly  power,  344  :  31  sqq. ;  no 
authority  over  bishops,  339  :  7  sqq. 
Did  not  preside  at  many  ancient 
councils,  341  :  17.  The  Council  of 
Constance  deposed  three  and  elected 
a  fourth,  319  :  7.  The  Church  with- 
out a  pope  for  five  hundred  years, 

318  :  4.  No  bishop  ventures  to  call 
him  brother,  318  :  2.  Elevated  to 
his  present  authority  by  the  devil, 

319  :  5.  Wishes  authority  over  both 
temporal  and  spiritual  affairs,  166  : 
23,  318  : 1,  320  :  13,  338  :  l  sq.,  344  : 
36.  (Ecumenical  bishop,  338  : 5  sqq. 
Vicar  of  Christ,  338  :  3.  Claims 
both  swords,  167  :  23,  338  :  2.  Em- 
perors and  kings  to  receive  from 
him  their  crowns,  167  :  23,  344  :  35. 
Wishes  to  extend  his  power  over 
the  world  to  come,  345 :  40.  As- 
sumes authority  even  over  angels, 
320:13;  darkness  and  commotions 
arising  therefrom,  344  :  34. 

Claims  superiority  over  councils,  26.0 : 
24;  over  bishops,  344:35;  claims  tl\e 
right  to  ordain  them,  338  :  5.  Mo.it 
of  the  popes  Epicureans,  159 :  26s?, 
167  :  27.  Papal  ordinances  to  be 
compared  with  Scripture,  166:23. 
332:4,  338:6.  Idolatry  and  falsi 
doctrine  of,  345  :  38,  346  :  44,  348  : 
57.  Indulgences  and  jubike  of, 
326  :  25  sq.  Holy  water  invented 
bv,  136  :  161.  Pilgrimages,  316  :  19. 
The  mass,  315  :  17,  346  :  43,  514  :  23, 
515  :  40,  621 :  109,  624  :  126.  Dispen- 
sations, 58, 255 :  55, 282 :  9.  Reserved 
cases,  61  :  2,  64  :  41, 181  :  27,  212  :  80. 
Work-righteousness,  216  :  18,  567  : 
79.     Celibacy,  251 :  25.     Much  thai 


44 


ANALYSES  AND  INDEXES. 


is  unjust  concerning  marriage,  351 : 
78.  The  Pope  claims  to  sell  the 
superfluous  merits  of  Christ,  31G  : 

24.  He  is  Antichrist,  320:10,  13, 

345  :  39,  346  :  41  sq.,  348  :  57,  G47  : 
20  sq. 

Does  not  wish  a  reform,  307  :  3,  321  : 
16.     No  concession  to  be  made  to, 

346  :  41,  536  :  7,  644  :  5,  648  :  22.  His 
errors  must  be  reproved,  348:56. 
Doctrine  of  canons  concerning,  345 : 
38.  Even  if  tolerated  jure  humano, 
no  profit  to  Church,  319  :  7.  By  the 
preaching  of  repentance  and  faith 
his  power  destroyed,  328  :  39,  312  : 
5.  Melanchthon's  opinion  of  his 
primacy,  336. 

Possessions.    See  Goods. 

Poverty.  Wherein  true  evangelical 
poverty  consists,  290  :  46.  Neither 
sin  nor  righteousness,  284  :  21. 

Power,  God's,  infinite,  620:103;  given 
Christ,  518  :  16  sq.,  521  :  35,  608  :  43, 
633  :  51  sqq.,  637  :  70,  641 :  85.  False 
doctrine  thereon,  521 :  35,  39,  637  : 
69.  Luther's  testimonv,  641  :  85. 
The  Holy  Ghost  has,  6*37  :  68. 
Men  are  by  nature  in  Satan's  power, 

542  :  13.  From  this  Christ  has  re- 
deemed us,  522 :  3. 

Ecclesiastical,   61  sqq.,   295  sqq.     Of 

order  and  jurisdiction,  297  :  13  sq. 

Powers,  Spiritual,  of  man,  496  sqq., 

551   sqq.      Corrupted    by   original 

sin,  45  :  31,  77  :  9  sq.,  78  :  14,  79  :  23, 

25,  498  :  6,  539  : 1  sq.,  541  :  10,  544  : 
30,  550  :  66,  552  :  7,  556  :  24,  564  :  61, 
661 :  71.  By  man's  own  powers  the 
works  of  the  Law  cannot  be  ren- 
dered, 85  :  8,  90  :  40,  439  :  3 ;  nor  the 
devil  or  sin  resisted,  106  :  17,  329  : 
40,  559  :  34 ;  nor  God's  Word  appre- 
hended and  believed,  367  :  6,  500  : 
19,  553  :  9,  560  :  40  ;  nor  can  man 
turn  to  Christ,  558  :  30,  560  :  42. 
Hypocrites  imagine  their  natural 
powers  sufficient,  106  :  16,  323  :  3. 
Man's  powers  sufficient  for  external 
righteousness,  87  :  23,  557  :  26.  Lu- 
ther's doctrine  thereof,  560  :  43  sq., 
569  :  89.  Augustine's  confession, 
558  :  27.  Abuses  of  the  Epicureans 
and  Enthusiasts,  561 :  46.  Errors 
of  Scholastics  and  Papists,  82  :  46, 
322  :  4  sqq.,  324  :  10,  567  :  76 ;  of  the 
Pelagians,  494  :  13  sqq.,  498  :  9  sq., 

543  :  20  sqq.,  567  :  75 ;  of  the  Syner- 
gists, 551 :  3,  567  :  77  ;  of  the  Stoics, 
566 :  74. 

New,  imparted  by  the  Holy  Ghost, 
561  :  48,  654  :  29,  655  :  33 ;  even  the 


power    to  qualify   self    for    giace> 
567  :  78. 

Praise.  Due  God,  354  :  4,  366  :  2,  399 : 
64,  440:  19.  Belongs  to  good  works, 
87:24,  117:80,  133:148.  Children 
to  be  trained  thereto,  414: 168.  Satan 
tries  to  prevent,  116  :  71. 

Prayer,  46:8,  85:8,  215:16,  364:4, 
368,  374  sq.,  389,  448.  Has  God's 
command,  146:201,  204:12,  205: 
46,  364  :  4,  370  :  21,  448  :  5  sq.,  450  : 
16;  and  promise,  85  :  8,  106:  26, 163: 
9,  204  :  42,  205  :  46,  215  :  16,  238  :  20, 
451 :  19  sqq.  We  are  impelled  there- 
to by  our  need,  452  :  24,  26  sq. ;  and 
temptations,  463  :  105 ;  by  the  need 
of  others,  452  :  28.  Pastors  should 
pray  for  their  people,  383  :  3.  It  is 
grounded  upon  God's  mercy,  and 
not  on  our  merits,  148  :  210,  450  :  16 
sq.;  upon  Christ  the  High  Priest, 
148:211  sq.,  158:264,  238:20.  It 
must  proceed  from  faith,  236  :  10, 11, 
465 :  120  sq.  Of  the  saints  and  elect, 
554 :  15,  654  :  30. 
Efficacy  of,  453:30  sq.,  458:69  sq. 
Sanctifies  everything,  251 :  30.  But 
it  is  no  sacrament,  215  :  16.  A  wall 
of  protection,  453  :  31,  458  :  69 ;  es- 
pecially against  the  devil,  452  :  29 
sq.,  464  :  113.  Thereby  we  are  sup- 
ported in  good,  653  :  21. 
How  and  for  what  to  pray,  448  sqq., 
451  :  22;  especially  for  spiritual 
blessings,  458  :  67  sqq.,  554  :  14,  661  : 
72;  for  the  growth  of  faith,  149, 
448 :  2,  554  :  16 ;  in  sickness,  241 :  36. 
Punishments  mitigated  thereby, 
133 :  147.  Must  not  be  lightly  es- 
teemed, 449  :  6,  10,  450  :  12,  16 ;  nor 
must  the  certainty  of  an  answer  be 
doubted,  465  :  121  sqq.  Support  of 
the  Holy  Ghost  therein,  655  :  31. 
At  preparation  for  communion,  480  : 
37 ;  for  the  dead,  279  :  94,  96 ;  to 
saints,  236  :  10,  12  sqq. ;  to  Marv , 
238 :  25  sqq.  Prayer  ex  opere  operalo, 
205  :  46,  452  sq. 
Church  prayers,  236  :  13. 

Preaching.    See  Sermons. 

Predestination.    See  Election. 

Preparation  for  grice,  551 :  2,  567  : 7« 
sq. ;  false  preparations  of  Enthu- 
siasts, 215  :  13.  For  Holy  Supper, 
374  :  10,  480  :  36.  The  worthiness 
of  guests  not  dependent  thereon, 
518:38,  624:124  sq. 

Preparing  Grace,  444 :  38,  566  :  71, 
568 :  83. 

Presbyters  and  bishops  equal,  349  :  ft 
sq. 


INDEX  OF  SUBJECTS. 


745 


Prescience.    See  Foreknowledge. 

Presence,  Bodily.    See  Christ,  and 
Lord's  Supper. 

Preservation  or  faith,  554 :  16 ;  to  final 
salvation,  665 :  90. 

Pretext  of  right,  365  :  18,  432  :  296  sq., 
433  :  30,  31 ;  of  ecclesiastical  au- 
thority, 345  :  40 ;  of  Church  unity, 
644 : 5. 

Pride,  441 :  21. 

Priesthood,  the  Levitical,  270  :  53  sqq. 
Of  the  New  Testament,  214 : 7,  271 : 
59. 
Royal,  the  true  Church    alone  has, 
250 :  69. 

Priests.  Christ  the  only  High  Priest, 
46  :  2,  271 :  58.  Priests  in  N.  T.  not 
mediators  and  propitiators,  271 :  57 
sq.,  277  :  89.  In  the  early  Church 
married,  48  sq.  May  hold  prop- 
erty, 172 :  50.  Partake  of  all  human 
faults,  249  :  15.  Harmony  of  the 
priests  at  Alexandria,  319  :  9.  Not 
alone  entitled  to  the  cup,  243  sqq. 
Wicked  priests  may  administer  the 
sacraments,  477  :  15  sqq.,  605  :  24. 
Schisms  not  to  be  countenanced  be- 
cause of  their  vices,  172  :  49.  Con- 
fession to,  197  :  12. 
Marriage  of,  48,  246,  334. 

Princes.  Their  calling,  54  :  10,  131  sq. 
Should  use  their  power  to  advance 
God's  glory,  347  :  54.  The  Church 
not  dependent  on  them,  166  :  22. 
The  Romish  and  Evangelical  con- 
trasted, 258  :  70  sq.  Not  dependent 
on  the  Pope,  166  :  23.  Disagree- 
ment between  them  and  the  states, 
309  :  12.  Encroachment  of  Papacy 
on,  423  :  230.  The  bishops  wish  to 
be,  334 : 2. 

Privileges  of  clergy,  295  : 1  sqq. 

Procession  with  the  sacrament,  48  :  12, 
621 :  108. 

Promise  of  Christ,  grace,  etc.,  84 : 5, 
103  :  120,  115  :  65,  132  :  145,  138  :  166, 
139  :  171,  185  :  53.  Distinguished 
from  that  of  the  Law,  109  :  38,  114: 
62  sqq.,  129  :  134,  130  :  140,  132  :  145, 
139  :  171,  191  :  79  sq.,  323 :  4,  592 :  14. 
Is  universal,  654  :  28.  Requires 
faith,  147  :  203.  Is  apprehended  by 
faith,  90  :  43,  92  :  53,  95  :  70,  97  :  82, 
98  :  84,  102  :  112,  104 : 6,  107  :  27, 131 : 
141,  140  :  174,  176,  141 :  182  sq.,  149  : 
216  sqq.,  151  :  225,  154  :  243,  157  :  260 
sqq.,  192:80  sq.,  219:10,  273:70, 
575 :  30. 
In  the  O.  T.,  84 : 5  sqq.,  92  :  57,  185 :  53 
sqq.,  270  :  55,  609  :  46.  See  Gospel. 
Belonging  to  prayer,  215  :  16,  238  :  20, 

52 


451  :  19  sqq. ;  to  the  ministry,  215  : 
11,563:56;  to  the  sacraments,  213:3, 
216 :  19  sq.,  262  :  18,  273  :  69,  371  :  8, 
483:64,  530:8,  656:37;  to  absolu- 
lion,  342  :  24 ;  to  marriage,  215  :  14 ; 
attached  to  the  first  commandment, 
133 :  149, 394 :  29 ;  to  the  fourth,  116 : 
76,  155  :  246,  409  :  131  sqq.,  413  :  164 ; 
to  the  close  of  Commandments, 
436 :  322. 

Properties  of  natures,  630  31  sq., 
635 :  62. 

Property.  Possession  of,  no  sin,  -11 : 2, 
531 :  17, 669  :  22.  Allowed  ministers, 
173  :  50.  Absence  of,  not  Christian 
perfection,  228  :  61  sqq.,  290  :  45  sq. 

Propitiator,  the  two  parts  of  a,  237  ; 
17  sqq.  Christ  the  only,  46 :  2  sqq., 
97  :  80,  82,  111 :  41  sq.,  119 :  90,  120: 
94,  100,  141:178,  191:76,  232:82; 
both  before  and  after  justification, 
111 :  41,  145  :  196.  This  the  Church 
confesses,  159  :  268.  The  saints  not 
to  be  regarded  such,  236  :  14,  237  : 
16 ;  neither  the  celebrants  of  the 
mass,  271 :  57. 

Providence.    See  Foreknowledge. 

Psalms,  the,  praise  faith,  92 :  57  sq.  De- 
scribe terrors  of  repentance,  179  :  9. 
Their  consolation,  117  :  77.  How 
sung  by  the  monks,  224  :  40 ;  how 
by  Lutheran  children,  225  :  40.  To 
be  learned  by  the  young,  390  :  25. 

Psalter,  the  entire,  contained  in  the 
first  commandment,  386  :  18. 

Punishments  of  original  sin,  S'Z :  46 
sqq.,  542  :  13,  544  :  27  ;  of  sin,  104 : 7, 
208  :  59,  366  :  21  sq.,  395  :  30  sqq., 
664  :  85.  Terrors  of  conscience, 
236  :  51,  208  :  56.  Troubles,  207  : 
54,  209  :  60,  62  sq.  Their  miti- 
gation, 132:147,  210:67.  Do  not 
always  follow,  186:57.  Their  in- 
fliction just,  197:11,  660:61.  To 
be  often  recalled  by  Christians,  587 : 
32.  Their  fear  does  not  produce 
good  works,  505  :  12,  598  :  16,  101 : 
106.  Ecclesiastical  and  civil,  not 
to  be  confounded,  333 :  12,  228  :  59. 
Canonical,  212  :  80.  God  inflicts  his 
punishments  through  men,  429  :  274. 
God  does  not  wish  to  inflict  them, 
593:21,  663:81;  wishes  to  remit 
them  through  Christ,  113  :  58.  At 
the  resurrection  no  longer  needed 
by  the  regenerate,  599  :  24. 

Purgatory.  Not  taught  in  Scripture, 
212  :  77  ;  or  by  Christ  and  the  apos- 
tles, 200 :  26.  Doctrine  of  the  fathers, 
210  :  70,  315  :  13.  Doctrine  of  the 
Papists,    180  :  13,   181  :  24,    199  :  21, 


•|«; 


ANALYSIS  AND   INDEXES. 


203  :  37  Bq'.,  272  :  64,  277  :  89,  326  :  21 
sq.,  327  :  26  sq.  A  consequence  of 
the  mass,  314  :  10. 

Purification  of  the  Church,  1G2  :  7  ; 
of  hearts,  286 :  27,  547  :  45;  in  purga- 
tory, 210:70;  of  the  heathen,  198: 17. 

Purity.  In  what  it  consists,  136:161, 
252  :  33,  35,  434  :  310.  No  ground  of 
justification,  98:86,  257:64.  Of 
Christian  marriage,  257:66.  Eter- 
nal, 371 :  12. 

i'urpose,  wicked,  cannot  coexist  with 
faith,  502  :  11,  574  :  26,  577  :  41,  584  : 
15  (322  :  9).  A  good  wherever,  there 
is  true  conversion,  566  :  70,  651 :  11. 
Gods,  of  saving,  527  :  15,  653 :  23, 
657  :  46,  665  :  88.  Erroneous  doc- 
trine concerning  purpose  to  con- 
demn, 528 :  19. 

Q- 

Qualities,  corruption  of,  in  original 
sin,  543 :  21.  Luther's  use  of  the 
term,  550 :  62. 

Quickening.  God's  peculiar  work,  185  : 
61.  Belongs  to  repentance,  184  :  46. 
Human  traditions  of  no  service 
thereto,  168  :  31.  Its  relation  to 
conversion  or  regeneration,  184  :  46, 
501 : 8,  573 :  20. 

R. 

Reading  of  God's  Word,  183  :  42,  554  : 
15  sq.,  562  :  53  sq. 

11  Really."  "  Real  communion,"  516  :  2, 
517  :  n,  518  :  15,  626  :  14,  627  :  19, 
636 :  63. 

Reason,  42,  85  :  7  sqq.  A  gift  of  God, 
366 : 2,  440: 13,  546 :  38.  Can  in  some 
way  understand  the  Law,  85  :  7,  88 : 
27, 138 :  167.  Do  external  good  works, 
etc.,  85  :  8,  87  :  23  sqq.,  88  :  27, 105  : 9, 
230:  70  sqq.,  231:75,  543:24,  544: 
26,  545  :  31 ;  but  not  the  whole  Law, 
85  :  8,  88  :  27.  Its  pride,  552  :  8.  Its 
overestimate  of  external  works, 
132  :  144,  222 :  22  sqq.,  325  :  18.  Over- 
looks the  significance  of  the  Fall, 
original  sin,  etc.,  138  :  167,  321  :  3, 
494 : 9,  541 :  8,  550  :  60.  Understands 
not  the  righteousness  of  faith,  222  : 
22 ;  or  the  descensus,  522 :  2  ;  or  the 
doctrine  of  the  Holy  Supper,  515 : 
42,  620  :  102,  106 ;  or  of  election,  526  : 
9,  527 :  16,  653 :  26,  665  :  91.  Its  judg- 
ment diverse  from  Christ's  doctrine, 
123 :  109 ;  therefore  not  to  be  re- 
garded, 140:175,  609:45,  642:96. 
In  spiritual  things  blind  and  with- 
out love  and  trust  in  God,  85 : 9, 
86 :  17.  87,  88 :  zi,  190 :  75,  231  :  73 


367  :  6,  497  :  2,  552  . 1  553  :  9,  56C 
40,  43,  563  :  59.  Is  enmity  to  God, 
88:33.  How  illumined,  564:60, 
566  :  70,  568  :  83,  569  :  89  sq. 
Error  of  the  Scholastics,  86  :  17,  190  : 
75,  322  :  9,  324  :  io.  The  source  of 
the  entire  Romish  doctrine,  138: 
166  sq. 

"  Reatus  "  (guilt),  494  :  u,  542  :  17. 

Rechabites,  293  :  59  sqq. 

Reconciliation  is  to  have  access  to 
God,  97:81;  is  justification,  109: 
37,  40,  570  :  4,  575  :  30.  The  propiti- 
atory sacrifice  a  means  of,  262:19 
sqq.,  263  :  25,  272  :  67.  True,  not  by 
the  works  of  the  Law,  38,  90 :  41  sq., 
97:80,  102:  112,  117:82,  120:100, 
125  :  117,  121  sqq.,  129  :  134,  133  :  148, 
134  :  154,  138  :  169, 143,  191  :  78,  263 : 
23,284:17;  or  human  ordinances, 
41 :  3,  55  :  21,  59  :  36,  63  :  35,  65  :  52 
sq.,  85  :  11,  169  :  34,  192  :  85,  197  :  10, 
199  :  23,  218  :  l,  220  :  18,  233  :  87, 
296:7;  or  masses,  261:13;  but 
alone  through  Christ,  84  :  l,  90  :  44, 
101:102,  108:30,  109:38,  113:58, 
114:61,  131:143,  140:176,158:261, 
191:76,  192:80,  218:5,  239:31, 
263:23,  518:14,  580:57,  654:28. 
Is  received  bv  faith,  95  :  69,  97  :  81, 
101  :  106,  109  :  38,  114  :  61,  139  :  170, 
158  :  260,  265,  175  :  59,  574  :  25 ;  from 
absolution,  175:59;  and  the  promise 
of  the  Gospel,  1 14 :  59, 125 :  117,  139  : 
171,  142  :  183,  263  :  24.  Consequences 
of,  135  :  157,  143  :  187,  155  :  247,  183  : 
37,  192  :  80,  584  :  14. 
With  one's  neighbor,  197  :  12. 

Redeemer,  Christ  alone,  90  :  40,  142  : 
185,  442  sqq. ;  in  both  natures,  633 : 
47,  642  :  93.  We  apprehend  in  the 
Word,  571 :  11.    See  Redemption. 

Redemption,  312,  330  :  4,  439  :  6  sqq., 
442  sqq. 

Redress,  Private,  228  :  59,  416  :  184 
sqq.,  418  :  195.  By  process  of  law, 
60,  228 :  59. 

Reformation  opposed  by  the  Pope, 
307  :  3  sq. ;  by  Luther,  533.  It£ 
progress,  notwithstanding  defama- 
tion, 308:7. 

Regenerate,  the.  Only  they  can  ob- 
serve God's  law,  love  him,  etc.,  91 : 
46,  143  :  190.  God  gracious  to  them, 
notwithstanding  their  faults,  502  : 9. 
Their  duty  of  obedience,  504:3, 
505  :  8  sq.  Even  on  them  the  Law 
to  be  urged,  509  :  3,  596  :  9,  597  :  12 
They  live  in  the  Law,  113  :  54, 129: 
135,  509  :  6,  568  :  85,  569  :  88,  595  :  t 
Do  good  works  from  a  free  will 


INDEX  OF  SUBJECTS. 


747 


505 :  11.  Bring  forth  Iruits  of  re- 
pentance, 131 :  142.  In  conversion 
their  will  co-operates,  499 :  17.  Strug- 
gle of  the  flesh  in  them,  565  :  68, 
568  :  84,  573  :  23. 
Regeneration,  the  New  Birth, 
what  it  is,  104  :  3  sqq.,  150  :  230  sq., 

572  :  18.  Why  needful,  85  :  12.  Dis- 
position of  the  will  before  and  after, 
496  :  l  sqq.,  551  :  2  sqq.,  555  :  17  sq., 
556  :  24.  Impossibility  of  observing 
the  Law  before,  129  :  135,  143 :  187, 
144  :  194,  155  :  247. 

Required  by  Scripture,  156  :  253.  Not 
the  work  of  man,  but  of  the  Holy 
Ghost,  127  :  130,  164  :  14,  557  :  25  sq., 

573  :  22.  In  baptism,  81 :  36,  371 :  10, 
469  :  27,  554 :  15 ;  through  the  Word 
and  sacrament,  552  :  5,  143  :  190  ; 
through  faith  in  repentance,  114: 
61,  129  :  135,  139  :  171,  144  :  194,  156  : 
253, 158 :  265, 192 :  82, 202 :  34.  Thanks 
for  it,  554  :  15. 

Its  consequence  a  new  life,  151  :  228; 
good  works,  love,  128  :  131,  144  :  195, 
583 :  10  sqq. ;  yet  not  perfect,  but  only 
incipient,  509  :  4,  542  :  14,  543  :  18, 
565:68,  573:22.  We  need  Christ 
both  before  and  after,  111,  138  :  169. 
Errors  of  the  Synergists,  498  :  11  sq., 
499  :  14 ;  of  the  Schwenckfeldians, 
531 :  23,  669  :  31 ;  of  the  Papists, 
567  :  79 ;  of  the  creation  of  new 
essence,  567  :  81. 

Regius,  Dr.  Urban,  15,  352. 

Relapse  into  sin,  329 :  43,  462 :  100,  463 : 
105,  657  :  42,  659  :  54. 

Relationship,  Spiritual,  351  :  78. 

Relics  of  the  saints,  315:15,  316:22, 
403 :  91. 

Religion,  false  unity  in,  644  : 5.  Ridi- 
culed by  some  Papists,  167  :  27  sqq. 
Matters  of,  improperly  judged,  347  : 
49.  Controversies  in,  534 :  7,  538  : 
15  sq. 

Remembrance  of  Christ  in  the  Holy 
Supper,  243  :  3,  267  :  35,  38,  273 :  72, 
373  sq.,  390 :  23,  476  :  3,  481 :  45,  608 : 
44.     Faith  needful  for,  273  :  72. 

Renewal.  Wrought  by  the  Holy 
Ghost,  139  :  112,  163  :  8,  208  :  55, 
565  :  65,  566  :  71 ;  by  Christ,  through 
his  Spirit,  162  :  5,  574  :  28.  Is  re- 
ceived by  faith,  530  :  7;  not  by  love, 
125  :  121 ;  in  afflictions,  208  :  55.  Its 
parts,  184:46,  503:19.  Does  not 
constitute  our  righteousness  before 
God,  503  :  21,  577  :  39.  To  be  dis- 
tinguished from  justification,  501  : 
8,  572  :  18,  574  :  25,  576  :  35,  577  :  41 ; 
but  inseparable  t/ierefrom,  577  :  41. 


Often  confounded  with  regeneration. 
573 :  21.  Imperfection  of,  in  this 
life,  573  :  22  sq.,  575  :  32.  Saves, 
135  :  157. 
Repentance,  40,  53,  178,  323.  Im- 
portance of  the  article,  179  :  10> 
195  :  l,  242  :  41,  269  :  46.  Relation- 
ship between  this  doctrine  and  that 
of  justification,  187:59.  In  what 
sense  may  it  be  called  a  sacrament, 
183:41,  214:4,  475:74.  How  the 
term  is  employed  in  Holy  Scrip- 
ture, 590  •  7  sqq. 

God  requires  it  of  all  men,  328:34, 
654  :  28,  662  :  75,  663  :  81 ;  and  that 
in  this  life,  203:37.  God  works 
bv  the  Holy  Ghost  through  the 
Word,  652:17.  Christ  and  the 
apostles  preached,  184  :  45,  200  :  25 
sq.,  202  :  35,  589  :  4  sq. ;  as  did  John, 
202  :  35,  324 :  5,  327  :  30,  328 :  39 ;  and 
Paul,  202  :  35,  39,  328  :  33  sq.  Doc- 
trine of  the  fathers  concerning  it, 
1 94  :  91, 93,  195 :  96,  211 :  72  sq.  Care- 
fully taught  by  Lutherans,  53 :  6, 
178  :  4,  326  :  22  sq.,  329  :  44.  This 
doctrine  destroys  the  Pope  and  all 
confidence  in  good  works,  328  :  39. 
The  Romish  theologians  ignorant 
of  true  repentance,  329 :  41.  Can 
be  taught  aright  only  by  those  who 
know  what  sins  are,  324 :  10.  Re- 
lation of  the  preaching  of  the  Law 
to,  182,  592 :  15.  How  far  the  Gos- 
pel is  a  preaching  of  repentance, 
94:62,  292:54,  506:1  sq.,  507:6, 
589  :  4  sq.  The  doctrine  of  election 
admonishes  thereto,  652  :  12. 

True  repentance  is  not  active  but  pas- 
sive contrition,  323  :  2  sq.,  328  :  36. 
Teaches  to  discern  sin,  328  :  35.  Re- 
sists sin,  329  :  40.  Preaching  of, 
terrifies  the  conscience,  94  :  62,  106  : 
21,  139  :  171,  154  :  244,  181  :  28.  Con- 
victs wrong-doers,  129  :  134,  206  :  51. 

Public,  of  the  fallen  (penance),  198: 
15  sq.,  199:23,  211:74,  326:22. 

Its  two  parts,  contrition  and  faith, 
40  :  3  sqq.,  178  :  l,  181  :  28,  182  :  35, 
183:  44  sqq.,  185:52,  188:63,  194: 
91,  323  :  2  sqq.,  590  :  8.  Coexists 
ence  of  repentance  and  faith,  41, 
91 :  45,  106  :  21,  129  :  136,  134  :  151, 
140:177,  186:57,  187:60  sq.,  323: 
2,  324  : 4.  Both  should  grow  to- 
gether, 152  :  232.  Faith  thereby 
made  manifest,  91 :  45,  106  :  21,  151 : 
229,  158  :  265,  182  :  35  sqq.,  183  :  44-52. 

Relation  of  repentance  to  absolution. 
183:41,  188:61,  63,  214:4,  590:4 
sqq. ;  to  forgiveness,  40  :  2  8q,q.,  130  : 


,S 


ANALYSES  AND  INDEXES. 


138.  134  :  151, 178  :  1.  Mitigates  evils, 
210:68.  Relation  to  regeneration, 
156  :  258,  202  :  34  ;  to  baptism,  475  : 
74  8(|(j.,  323:4;  to  good  works,  41, 
181 :28.  184:45.  Continues  through- 
oat  life,  329:40,  559:34,  569:88. 
Errors  on  this  article,  54:7,  181: 
25,  200  :  25  aq.,  206  :  51,  213  :  81,  324 : 
n  sqq.,  326  :  21,  327  :  29,  651  :  10  Bq. 

Repor.   Injurious,  365  :  16,  426  sq. 

Reproof,  the  office  of  the  Law,  506  :  4, 
592  :  17,  20,  594  :  27,  597  :  14,  652 :  12. 
Who  among  men  are  to  administer 
it,  429  :  274  sq. 

Resistance  to  God's  grace,  563  :  59 ;  to 
the  Holy  Ghost,  499:15,  526:12. 
Is  a  grievous  sin,  566  :  72.  Incom- 
patible with  conversion,  564  :  60, 
568  :  83 ;  and  faith,  587  :  31.  Is  not 
found  in  the  elect,  656  :  39  sqq.  Re- 
sults in  hardening,  656  :  40  sq.,  663  : 
78. 

Rest,  on  Sunday,  402  :  83  sqq. 

Resurrection,  of  the  body,  25,  26,  28, 
42,  208 :  56,  229 :  66,  367  :  6,  389,  442 : 
31,  446  :  60J-548  :  46.  599  :  24.  Spi rit- 
ual, 127  :  f2vi74  :  65,  371  :  14. 

Revelation.  Duty  of  adhering  there- 
to, 526  :  13,  658  :  52  sq.,  659  :  55,  660 : 

64. 

Revenge,  forbidden  by  the  Gospel,  228 : 
59,  416,  418  :  195. 

Reward,  153  :  241  sq.,  154  sq.,  239.  De- 
grees of,  in  life  eternal,  154:245. 
Of  the  ministry,  363  :  26  sq. 

Riches  of  bishops,  344  :  80. 

Right,  Natural,  248  :  9,  249  :  12.  Di- 
vine, the  Pope  not  head  of  Church 
by,  338  :  l  sqq.,  344  :  36,  345  :  38, 
348:57.  Allows  no  distinction  be- 
tween bishop  and  pastor,  349  :  65 ; 
permits  ordination  by  a  pastor,  349 : 
65;  gives  no  foundation  for  tradi- 
tions, monastic  vows,  etc.,  171 :  41, 
291  :  51 ;  or  auricular  confession, 
176 :  63,  177  :  65,  180  :  11,  196  :  5. 
Of  the  Law,  113:58. 
Rights,  Spiritual,  64  sq.,  297  :  14,  348  : 
60  sqq.,  351 :  74  sqq. 

Righteous,  the  ;  Justified,  the.  Men 
become  such  by  faith,  100  :  100, 131 : 
142,  184  :  47,  573  :  20 ;  prior  to  good 
works,  126  :  125, 155  :  251.  How  the 
Law  not  made  for  them,  596 : 5. 
Have  no  mortal  sins,  91 :  48.  Only 
they  can  do  good  works,  155 :  251. 
The  Holy  Ghost  works  in  them  re- 
newal, 572  :  19.  Warned,  120  :  99, 
587  :  32.  Their  works  please  only 
because  of  faith,  128  :  131.  They 
should  seek  no  other  righteousness, 


145:196.  Thev  have  peace  witl 
God,  116:74,  120;  96, 142;  184,  146: 
199,  182  :  36,  184  :  47,  277  :  89.  Des- 
tined for  eternal  life,  116:75,  153: 

241. 

Righteousness,  Goo's.     Dwells  in  us, 
579  :  54.     Sufficient  for  us,  580  :  57. 

Christ's.  Granted  us,  260: 12.  Reck- 
oned as  ours,  142  :  184  sqq.,  237  :  19, 
501  :  4,  503  :  21,  572  :  17,  574  :  25. 
Identical  with  the  righteousness  of 
faith,  573 :  23. 

Original,  concreate,  78  sq.,  83  :  47,  593  : 
23,  541  :  10,  544  :  27,  30. 

Of  the  Law,  external,  87:21,  114  60, 
125  :  117,  230 :  70.  See  Law,  G^od 
Works. 

Our  Own.  Does  not  merit  forgive- 
ness, 191 :  79;  or  God's  grace,  141 : 
178,  219 : 9.  Saints  trust  not,  117  :  77. 
See  Justification. 

Civil  or  Philosophical,  78  :  12. 
Rites.    See  Usages. 
Romans,  Epistle  to,  98 :  86,  583  :  10,  655 : 

33. 
Rome,  Bishop  of,  318  : 1,  340  :  12,  341 : 

15,  18  sq.,  342  :  20  sq.     Extortion  of 

the  See  of,  326  :  24.     Immorality  of, 

255. 
Rosaries,  43  :  3,  180 :  14,  205 :  47,  233 : 

82,  241 :  37,  283 :  14,  291 :  53. 


Sabbath.    See  Festivals. 

Sacrament,  40,  213.  Signs  and  seals 
of  the  N.T.  covenant,  183  :  42,  215  : 
14,  216  :  20,  369  :  49,  527  :  13,  656  :  37. 
Not  only  marks  of  profession,  but 
signs  and  testimonv  of  God's  grace, 
41  : 1,-213  : 1,  273  :  69.  Are  marks  of 
the  Church,  162  :  3,  5,  173  :  52,  217  : 
27 ;  means  of  obtaining  the  Holy 
Ghost,  38;  signs  of  forgiveness, 
183 :  42.  Are  also  called  ceremonies, 
213  :  2  sq.,  261  sq.  Distinction  be- 
tween them  and  sacrifices,  261 :  16. 
The  essentials  of  the  sacraments,  213 : 
3,  216:17,  330:1,  389:20,  468:18 
sq.,  477  :  10  sq.,  478  :  17,  610  :  50 
Augustine's  judgment  thereon,  214  : 
5,  216:23,  330:1,  468:18,  477:10. 
Two  constituents  of,  273  :  69.  Man 
could  not  institute  them,  214 :  3. 
Their  proper  administration  a  mark 
of  the  true  Church,  39.  Are  effi- 
cacious even  when  administered  bv 
the  wicked,  39, 162  ;  3, 165  :  19, 167': 
28  sq.,  172  :  47,  477  :  15  sqq.,  531  :  27 
Excite  faith,  41,  51 :  30,  170  :  3G: 
213  :  1,  271 :  59 ;  comfort,  51  :  30 
324  :  8,  528  :  21 ;  offer  Christ's  merit. 


INDEX  OF  SUBJECTS. 


49 


grace  and  'orgiveness,  183  :  42,  216  : 
19,  446:54,  563:57,  652:16.  The 
Holy  Ghost  works  thereby,  496 : 1, 
500 :  18.  God  deals  with  us  only 
through  the  Word  and  sacraments, 
333  :  10,  562  :  50  Cod  calls  thereby, 
656  :  38.  Their  proper  use,  50,  216 : 
18,  22,  273  :  68  sqq.,  274 :  73,  562 :  50, 
621  :  108. 
1  heir  number,  213  :  2,  215  :  17  ;  bap- 
tism, the  Lord's  Supper  and  abso- 
lution, 214  :  4,  389:20.  In  what 
sense  is  absolution  a  sacrament, 
183:41,  475:74.  Marriage  not  a 
sacrament,  215  :  14  sqq. ;  neither 
confirmation  or  extreme  unction, 
214  :  6;  nor  ordination,  214  :  7,  215  : 
11.  The  Pope  claims  the  right  of 
changing  them,  338  :  6. 

Sacramentarians,  Errors  of.  Con- 
cerning the  Holy  Supper,  510  :  2, 
513  :  21  sqq.,  600  :  2  sqq.,  602  :  9, 
606:29,  611:56;  concerning  the 
person  of  Christ,  516:3,  618:91, 
625  :  4,  631 :  38  sqq. ;  distinction  be- 
tween gross  and  subtle,  511 : 3  sq. 
Their  blasphemous  expressions, 
515:41,  614:67,  620:105,  621 :  in 
sqq.  Their  separation  from  the 
adherents  of  Augsburg  Confession, 
600 : 1.  Luther  against,  606  :  29  sqq., 
618  :  91  sqq.,  624 :  2  sq.,  631 :  39  sqq. 

Sacrifice,  abuse  of  term,  261 :  14  sq., 
266  :  34.  Distinguished  from  sac- 
rament, 261 :  16.  Daily,  267  :  35, 
278  :  91.    See  Offering. 

Paints.  Communion  of,  the  Church, 
25,  39,  1 61 :  l,  162  :  8,  164 :  16,  167  : 
28,  335,  367  :  5  sq.,  389,  443  :  34  sqq., 
444 :  47.  Under  the  O.  T.,  164  :  16. 
Christ  their  Head,  445  :  51.  Their 
prayers  for  the  Church,  236  : 9,  317  : 
26  sq.  Their  confession,  115  :  68. 
Their  sinfulness,  147  :  207,  285  :  25. 
Their  inability  to  completely  fulfil 
the  Law,  107  :  25,  123  :  no,  138  :  169. 
Cannot  exhaust  the  Catechism,  387  : 
6.  In  what  to  be  imitated,  and  in 
what  not,  118:87,  222:24.  Made 
such  not  by  work,  but  by  Word, 
403  :  92.  Do  not  live  in  mortal  sin, 
91  :  48.  Their  works  acceptable 
through  faith,  128  .  131.  Exercised 
in  manifold  ways,  117  :  77.  Bear 
the  cross,  208  :  54.  Their  conso- 
lation therein,  154  :  243.  Concupi- 
scence thereby  mortified,  208  :  55. 
When  they  fall  into  sin  faith  and 
the  Holy  Ghost  lost,  329  :  43.  Their 
sufferings  and  sermons  good  works, 
263  :  25.     Gi/d  works  through  them 


great  things,  240  :  36.  Their  death 
proves  that  troubles  are  not  always 
punishments,  209  :  62.  Degrees  of 
their  glory,  152  :  234,  155  :  247.  Do 
they  pray  in  heaven  for  us?  236: 
9,  317  :  26. 
Invocation  of,  Worship  of,  43 : 3,  46, 
235,  291 :  53,  316.  Relics  of,  315  : 
15,  316:22. 

Salvation.  God's  gift,  99  :  93,  218  :  6. 
God's  election  its  cause,  525 : 5, 
650 :  5,  651 :  8,  653 :  23  sqq.,  656  :  40. 
Christ's  promise,  merit  and  right- 
eousness a  cause,  27,  95 :  70  158, 
181 :  29,  239  :  29,  504 :  7.  False  opin- 
ions concerning,  651 :  10  sq.,  661: 10. 
Relation  of  baptism  thereto,  39, 
173  :  51  sq.,  370  :  6,  469  :  26  sq. ;  of 
the  Holy  Supper,  374 :  6.  How  ob- 
tained and  how  lost,  657  :  45  sq., 
665  :  90.  Importance  thereto  of  dis- 
crimination of  false  doctrine,  536 :  8. 
Impossibility  of  our  co-operation, 
555  :  18.  Salvation  and  justification 
have  the  same  cause,  579  :  52.  Is 
given  us  without  merit,  527  :  15 ; 
and  without  works,  504 :  7,  505  :  15, 
586:24;  yet  not  to  fruitless  trees, 
584  :  15 ;  alone  through  faith,  152  : 
233,  158:265,  470:34,  587:34  sq. 
Can  be  lost,  586 :  31.  Are  good 
works  necessary  or  injurious  there- 
to? 504,  582:1  sqq.,  588:37. 

Samosatenus  (Paul  of  Samosata),  627 : 
15  sqq.     His  adherents,  37  :  6. 

Sanctification.    See  Renewal. 

Satisfaction,  True,  the  suffering  and 
obedience  of  Christ,  328 :  38,  580  : 
57;  which  is  far  above  our  purity 
and  works,  113  :  57. 
Canonical,  195,  198 :  16 ;  to  be  distin- 
guished from  civil,  21 1 :  72.  Its  re- 
lation to  confession,  181  :  22,  198  : 
15,  18;  to  repentance,  206 :  51,  211  : 
71  sq. ;  to  the  Lord's  Supper,  277  : 
90,  278  :  93.  Instituted  for  external 
discipline,  199  :  23  sq.,  210  :  70,  211 : 
74.  Not  necessary  for  true  repent- 
ance, 207  :  53.  False  doctrine  there- 
on, 181  :  13  sqq.,  187  :  60,  199  :  20, 
200:25,  202:34,  206:52,  211:75, 
278  :  92,  282  :  9,  324 :  12,  326 :  21,  24. 

Satjl,  179  :  8,  182  :  36,  396 :  45. 

Saviour,  617 :  89. 

Schisms,  67 :  77,  172  :  49,  217 :  24,  256  .  59, 
300  :  25,  528  :  22,  534  :  7,  537  :  12, 
539 :  19. 

Scholastics,  errors  of,  concerning  orig- 
inal righteousness,  79  :  23 ;  original 
sin,  77  :  7,  78  :  15,  79  :  23,  80  :  27,  82  : 
44,  321  :  3  sqq. ;   free  will,   78  :  12, 


'50 


ANALYSES   h  \D   INDEXES. 


567  :  76;  the  works  of  love,  73  :  12, 
82  :  46,  85  :  9,  105  : 7,  122  :  108,  138  : 
168,  157  :  258,  158  :  261 ;  righteousness 
before  God,  78,  82,  85  :  9,  13 ;  grace, 
157  :  260;  satisfaction,  199,  202  :  35 
sq. ;  meritum  coiidigni,  150 :  223 ;  opus 
operatum  of  the  sacraments,  216  : 
18,  23;  suppression  of  faith,  133:150, 
157:258, 158:262;  repentance,  178:3. 
Treat  little  of  God's  Word  and 
mingle  it  with  philosophy,  78,  82. 
Understand  not  the  fathers,  80  :  32, 
157  :  259. 
Schools  in  monasteries,  57, 281  :  4.  Use 
of  Luther's  Catechisms  therein, 
536 : 8. 

SCHWENCKFELDIANS,  531,  669. 

Scotus,  189  :  68,  205  :  46,  330  :  3. 

Scribes,  327  :  29. 

Scriptures,  the  Holy.  Given  of  God, 
538,  597,  652.  Consist  of  Law  and 
Gospel,  84  :  5,  101  :  102,  115  :  15,  17, 
185  :  53,  186  :  55,  593  :  22.  The  doc- 
trine of  justification,  their  chief 
topic,  99  :  87.  Without  this  they 
cannot  be  understood,  84  :  2.  Teach 
the  corruption  of  nature,  321 :  3.  To 
their  testimony  the  Lutherans  con- 
stantly appeal^  88  :  29,  111 :  45,  112  : 
50,  147  :  202,  205,  159  :  268,  232  :  82, 
233  :  87.  The  only  rule  and  stand- 
ard, 491,  535.  Their  trustworthi- 
ness, 485  :  76.  The  Holy  Ghost 
their  expounder,  557  :  26.  Distinc- 
tion between  them  and  the  sym- 
bols, 492:7. 

Seal  of  the  covenant,  183  :  42,  215  :  14, 
216  :  20. 

Sebastian,  240 :  32,  392 :  n. 

Sects,  9,  121 :  101,  455:47,  529,  666. 
Their  origin,  124 :  112,  242 :  43.  Pro- 
tection afforded  therefrom  by  the 
article  of  justification,  571  :  6.  The 
Papacy  no  protection  against,  319: 
7.  The  Papacy  a  sect,  492 : 4.  Augs- 
burg Confession  against,  492 : 4,  535 : 
5,  539  :  18.  Sectarists,  242  :  43,  329 : 
42,  477  :  7,  571 :  6. 

Recurity,  carnal,  78  :  11,  82  :  43,  384  :  5, 
556  :  21.  In  all  men,  105  :  14.  In 
unbelievers  and  hypocrites,  87  :  20, 
106:21,  127:127,  146:200.  Scrip- 
ture a  remedy  for,  652:12. 

Self- Examination,  394 :  28. 

Sense  (feeling),  corrupt  since  the  Fall, 
542  :  12.  New,  104  :  4,  112  :  49, 170  : 
36,  557  :  26. 

Sententiarists,  94:65  sq.,  101:105, 
178:4  sq.,  193:88,  194:93. 

^ekmoxs,  in  orthodox,  is  found  the 
proper  adornment  of  Church,  269  : 


51.  They  are  a  mark  of  the  tru# 
Church,  39,  161:279,  162:5,  165: 
20.  Where  Christ  is  not  preached 
there  is  no  Church,  343 :  25,  444  : 
45.  Their  chief  end,  316  :  24,  479  : 
31,  497  :  4,  526  :  is,  562  :  50,  54,  566  : 
71,  661  :  69.  Their  chief  contents, 
225  :  43,  269  :  48.  The  young  should 
attend,  390:26.  Hearing  the  Gos- 
pel strengthens  faith,  183  :  42.  Sad 
condition  of,  in  the  Papacy,  268 :  43. 

Serpent  in  Paradise,  71:7,  332  :  5,  593 : 
23.     Brazen,  100  :  95. 

Servant,  form  of,  520  :  33,  629  :  26,  633 : 

51,  636 :  65. 

Servants.  Their  calling  and  duty, 
222:25,  411:143  sq.  Their  sins, 
422  :  225.  Formula  of  confession 
for,  372 :  22.  To  be  instructed  in 
the  Catechism,  389  :  16.  Duty  to- 
wards those  of  our  neighbor,  366  : 
20,  388,  432.  The  unregenerate 
servants  of  sin,  552  :  7,  568  :  85. 

Service,  Divine,  of  some  form  found 
in  all  nations,  393 :  17.  True  and 
false,  60  :  50,  273  :  71,  277  :  78,  392  ; 
16  sqq.  The  highest,  is  to  seek 
from  Christ  the  remission  of  sins, 
108:33,  122:107,  143:188.  Faith 
and  its  fruits  divine  service,  92  :  49, 
57,  102  :  107,  108  :  34,  178  :  3,  220  :  16. 
The  "  reasonable  service"  of  Chris- 
tians, 264  :  26,  273  :  71,  276  :  88.  Nol 
like  the  Levitical,  64  :  39,  Q6.  The 
purpose  of  the  Lord's  Day,  402  :  84 
sqq.  A  service  to  be  divine  must 
have  God's  command,  285 :  23,  25, 
289  :  40.  Should  not  be  in  an  un- 
known tongue,  259  :  2.  Details  of, 
among  Lutherans,  225  :  40. 
Outward,  man  can  to  a  certain  extent 
render,  230  :  70 ;  but  he  is  not  there- 
by justified,  56  :  41,  59  :  36,  105  :  14, 
220  :  17 ;  or  forgiven,  97  :  83 ;  nor 
does  he  thus  merit  grace,  64,  65 : 

52.  Human  ordinances  no  divine 
service,  55  :  21,  65  :  53,  286  :  26,  290  : 
47,  296  :  8  sqq.,  524  :  9,  646  :  15,  648  : 
26;  are  a  vain  service,  206  :  50,  289 : 
41.  Bishops  cannot  institute,  223  : 
31,  297  :  14.  Nor  can  the  office  of 
the  keys,  61 :  2,  181  :  22,  212  :  79, 
338  :  6.  Paul's  complaint  of  such 
abuse,  160 :  272. 

False  services :  Monastic  vows,  60,  284  : 
21  sq.,  293 :  63,  294 :  65,  69,  318  :  2 : 
fasts,  ceremonies,  orders,  54,  224 : 
40  sq. ;  auricular  confession,  177  :  65 ; 
the  mass,  51.  These  services  com- 
pared to  worship  of  Baal,  279 :  97  sq 
Servility,  172  :  38,  505  :  12,  578  :  16  sqq 


INDEX  OF  SUBJECTS. 


751 


Servitude,  of  the  Law,  64 :  39. 

Session  of  Christ  at  God's  right  hand, 
512  :  12,  518  :  15,  628  :  23,  633  :  51, 
638:74,  639:78,  642:96. 

Shadows.  Of  Christ,  267  :  36  sq. ;  o: 
future  blessings,  164:15,  170:35. 

Shoemaker  of  Alexandria,  288  :  38. 

Signs.  Circumcision  a  sign,  117:80, 
216  :  19.  Sacraments  signs  of  the 
covenant  of  grace,  135  :  155,  183  : 
43,  213  :  l,  215  :  14,  216  :  20,  269  :  49, 
273  :  69,  462  :  98. 
External,  of  the  Church,  213  :  3,  214  : 
5,  7.  Hypocrites  also  appeal  there- 
to, 163  :  12,  165  :  19,  167  :  28.  Inner, 
of  the  Church,  162  :  5. 
External,  necessity  of,  to  faith,  469  :  30. 
Of  justification,  134  :  154.  The  sac- 
raments external  signs  that  have 
God;s  command,  213  :  3.  Portray 
what  is  taught  by  the  Word,  214 : 
5.  Awaken  and  strengthen  faith, 
118  :  89,  162  :  4  sq.,  273  :  70.  For- 
giveness thereby  obtained,  446  :  55. 
A  means  whereby  the  Holy  Ghost 
works,  273  :  70.  Significance  of  the 
outward  sign  in  baptism,  474 :  64 
sqq.  The  sacraments  not  mere 
signs,  41,  162:1,  273:68,  514:27, 
30,  601:4,  602:7,  622:116. 

Sin.  Concupiscence  sin,  81 :  40,  112  : 
48.  Corruption  of  nature,  540  :  5, 
660  :  60.  Everything  contrary  to 
God's  law,  597  :  13.  Everything 
without  faith,  193  :  89,  220  :  17,  285  : 
23.  Wicked  deeds  its  fruits,  321  :  2. 
Distinction  between  original  and  ac- 
tual, 495  :  20  sq.,  540  :  2.  Sins  of 
fathers,  395  :  30  sqq. 
Its  cause,  43,  231,321:1,  663:81.  God 
not,  43,  231,  525  :  4,  541- :  7.  A  work 
of  the  devil,  546  :  41,  550  :  61.  All 
men  its  subjects,  90  :  40,  94 :  62,  192  : 
81,  549  :  53.  All  dead  in  sin,  497  : 
3,  550  :  60,  553  :  11,  564  :  60.  Ser- 
vants of  sin,  552  :  7,  560  :  43.  Not 
the  substance  of  human  nature,  548  : 
48.  No  one  can  avoid  it,  101 :  103. 
Knowledge,  reproof  and  punishment 
thereof  imparted  by  the  Law,  101  : 
103,129:136,  182:34,  184:48,  185: 
53,  323,  507:4,  8,  508:1,  545:32, 
590  :  9  sqq.,  591  :  12,  592  :  14,  17  ; 
by  the  preaching  of  repentance, 
94  :  62,  328  :  35,  590  :  8 ;  of  the  Gos- 
pel, 181 :  29,  592  :  15.  Secure  hearts 
indifferent,  185:51;  but  the  terri- 
fied conscience  feels  it  keenly,  188  : 
64,  614  :  69.  Effects  of  this  feeling, 
96  :  79,  105  :  14,  151  :  229,  182  :  32, 
202:84,  207:53,  208:56. 


Effects  and  consequences  of  sin  .  God'a 
wrath,  89:35;  judgment,  6j9:58; 
hardening,  664:83;  temporal  and 
eternal  punishments,  104  :  7,  207  : 
53;  death,  96:79,  207:53,  660:61, 
663 :  81. 
Deliverance  from.  See  Redemp- 
tion, Justification,  Forgive- 
ness, Eenewal,  Salvation, 
Christ,  Gospel. 

Singing  in  divine  service,  50  :  2,  225  : 
40;  at  consecration  in  Holy  Sup- 
per, 616 :  79. 

Sinners,  all  men,  88  :  32,  312  :  2,  321 : 
1,  369  :  16,  441  :  22,  544  :  27;  even  all 
saints,  285  :  25.  Testimony  of  Law 
thereto,  101 :  103 ;  of  Gospel,  1 81 : 
29;  of  Christ,  184:45.  God  does 
not  repel  them,  450  :  11,  476  :  87. 
525  :  7,  546  :  39,  665  :  89.  Does  not 
wish  their  death,  664 :  81,  84. 
Conversion  of.  See  Conversion. 
At   the   Holy   Supper,   482 :  58  sqq., 

484  :  71  sqq. 
Manifest,  among  the  godly,  39.  Should 
be  excommunicated,  333. 

Slander,  14,  308,  427. 

Smalcald,  Council  of,  604 :  17.  Sub- 
scription of  Augsburg  Confession 
and  Apology  at,  352.  Articles,  303, 
492  : 4,  532  :  30,  536  :  7,  537  :  11,  559  : 
33,  592 :  14,  647  :  19. 

Sodom,  255  :  54,  309  :  11. 

Son  of  God,  true  God  with  the  Father 
and  Holy  Ghost,  625  :  6.  God  com- 
municates to  him  his  essence  and 
attributes,  635  :  61.  Is  born  of  the 
seed  of  David,  631  :  37.  Son  of  the 
Most  High,  called  with  truth  the 
son  of  Mary,  517  :  11,  628  :  24,  629  : 
28.  Truly  suffered  and  died,  520 : 
31,  631:42. 
Son  of  God  and  man,  not  two,  but 
one  Christ,  517:5,  519:20. 

Sophists.  Their  corruption  of  doc- 
trine, 75  :  17,  200  :  26.  Understand 
not  the  fathers,  80  :  82.  Teach 
nothing  of  faith,  176:59.  Antag- 
onize the  righteousness  of  faith, 
142  :  183.  Their  other  errors,  83, 
142  :  183,  180  :  16,  272  :  64,  330. 
None  of  them  can  tell  what  orig 
inal  sin  is,  550  :  60. 

Sorcery,  364  :  4,  399  :  62,  454  :  42. 

Soul.  Not  unimpaired,  322  :  11.  Cor- 
rupt, 540  :  l.  Not  exterminated  in 
conversion,  499  :  14,  568  :  81.  AH 
Souls'  Day,  314  :  12. 

Spain,  201 :  30,  225 :  42. 

Spectres,  315 :  16. 

Spirits,  Evil,  556  :  22. 


752 


ANALYSES  AND  INDEXES. 


Spiritual  eating  of  Christ's  body,  612: 
61.    Partaking  thereof,  511  :  5,  514  : 
26,  C12  :  59,  620  :  l(M,  622  :  118. 
Powers  since  the  Fall,  552  :  7. 
Things,  reason  blind  concerning,  497  : 
2,  553  :  9  sq.     Man  cannot  begin  or 
work,  231 :  73,  541  :  10  sq.,  543  :  25, 
554  :  12,  556  :  20,  24,  558  :  31  sq.    Pe- 
lagian errors  rejected,  540:20  sq., 
23.     Man  spiritually  dead,  553  :  11. 
Spiritual  efficacy  of  the  Holy  Ghost, 
569 :  89. 
Immunities  and  Privileges,  290  sq. 

Spirituality.  Self-devised,  56,  170  : 
85,  246  sqq.,  529  :  5,  668  :  10. 

Sponsors,  336 : 4,  351 :  78. 

Steadfastness  in  faith,  454 :  14,  657  :  42. 

Stealing,  321 :  2,  365,  388. 

Stone,  man  compared  to,  555  :  19  sq., 
556  :  24,  563  :  59. 

Subjects.  Duties  of,  377  :  5.  Insub- 
ordination of,  309  :  12.  Duties  of 
rulers  towards,  46  :  l. 

Substance,  use  of  the  term  in  doctrine 
of  Original  Sin— false,  495  :  19,  540  : 
1,  545  :  30,  548  :  48,  549  :  55 ;  true, 
496 :  21  sq.,  24.  Use,  in  doctrine 
of  Holy  Supper,  513  :  22,  621  :  108; 
of  person  of  Christ,  520  :  28,  638 : 
71,  642  :  91.  In  conversion,  man 
becomes  no  new  substance,  499  :  14, 
568  :  81.  That  of  our  flesh  will  rise 
again,  548  :  46  sq.  Creation  of,  by 
the  devil  impossible,  496  :  25. 

Subtile  Doctors,  101 :  105. 

Sufferings  of  Christ,  not  in  vain,  140  : 
176.  A  true  satisfaction,  328  :  38. 
Their  significance,  344  :  32.  How 
far  belonging  to  the  preaching  of 
Law,  and  how  far  to  the  Gospel, 
507  :  9  sq.  A  declaration  of  God's 
wrath,  507  :  9,  591  :  12.  The  suffer- 
ings of  no  mere  man,  but  of  the  Son 
of  God,  518  :  13  sq.,  628  :  20,  631 : 
39,  642  :  93.  His  obedience  therein 
reckoned  ours,  572  :  15. 
Of  Christians,  85  :  8,  263  :  25,  267  :  38. 

Sum  of  doctrine,  46,  537  :  9 ;  of  the  Law, 
126  :  124;  of  the  Gospel,  181  :  29; 
of  the  second  article  of  Creed, 
442 :  26. 

Summists,  54  .  14,  168  :  33,  177  :  64. 

Sunday.    See  Festivals. 

Supererogation,  merits  of,  153  :  239, 
282  :  9,  285  :  25,  288  :  34,  316  :  24, 
327 :  28. 

8upper,  the  Lord's,  40,  174,  330,  390, 

476,  510,  600. 

Names:    Christ's    testament,   243  :  2, 

511  :  7 ;    sacrament    of   the    altar, 

330;   tacrament  of  the  body  and 


blood  of  Christ,  389:21);  mass,  50, 
259:1,  260:8,  272:66;  Eucharist. 
272  :  66,  274  :  76 ;  thank-oflering, 
266  :  33,  272  :  66  sq.,  274  :  74 ;  com- 
munion, 52  :  34 ;  Agape,  276  :  86. 

Institution,  15,  118  :  89,  373  :  2,  389  :  20, 
476,  603  :  16,  608  :  94,  610  :  48  sq.,  52, 
615:75.  Its  words  to  be  under- 
stood literally,  511  :  7,  514  :  25,  602 : 
7,  610  :  48,  616  :  79  sqq.  Their  effi- 
cacy, 512  :  9,  617  :  89.  Requires 
both  forms,  48,  243  :  l  sqq.,  330  :  2, 
331 : 4. 

What  it  is,  373,  477:8,  604:20.  A 
true  sacrament,  214:4;  that  re- 
quires faith,  277  :  90.  Food  for  the 
soul,  478:23;  daily  nourishment 
of  faith,  118  :  89,  183  :  42,  245  :  10, 
478  :  24.  Comprises  the  entire  Gos- 
pel, 479  :  32.  Not  a  satisfaction  ex 
opere  operato,  277  :  90,  118  :  89,  131 : 
143,  135 :  155. 

Effects,  374  :  5  sqq.,  478  :  20  sqq.,  484  : 
70.  They  are  twofold,  274  :  75. 
Unites  with  Christ,  245  :  10,  640  : 
79;  strengthens  faith,  118:89,  183: 
42,  245  :  10 ;  consoles  the  terrified 
conscience,  135  :  155,  245  :  10,  277  : 
90;  imparts  forgiveness,  life  and 
salvation,  183:42,  277  :  90,  374  :  6, 
478 :  21,  608  :  44,  611 :  53.  Not  de- 
pendent on  the  worth  of  the  ad- 
ministrator, 603  :  16,  604  :  19,  605  : 
24  sq.,  606:32,  615:74,  617:89. 

Its  true  use,  272.  Preparation  for  it, 
374:10,  480:36,  513:20.  To  be 
received  in  faith  of  forgiveness, 
216:19,  277:90,  614:69  sq. ;  with 
thanksgiving,  274  :  76.  Who  are 
worthy  ?  274  :  73,  374  :  10,  479  :  33 
sqq.,  513  :  20,  614  :  69  sqq.,  623  :  123 
sqq.  Who  are  unworthy  ?  374  :  10, 
483 :  61,  513  :  18,  614 :  68.  Who  to 
be  excluded,  176  :  61,  483  :  58. 

Its  administration.  The  administrator 
must  be  regularly  called,  41,  217  : 
24.  No  one  should  administer  it  to 
himself,  314  :  8.  Its  consecration, 
512  :  8  sq.,  614  :  73  sqq.,  623  :  121. 
No  one  to  be  compelled  to  receive 
it,  362  :  21,  481 :  42,  47.  Motives  to 
influence  the  indifferent,  362  :  23, 
484:71,  75;  the  timid,  482:55  sq., 
483  :  62.  Should  be  received  sev- 
eral times  a  year,  362  :  22. 

False  Doctrines:  Of  the  Sacramen- 
tarians,  511  :  3  sq.,  514  :  25  sqq., 
600  :  2  sq.,  606  :  32  sq.,  612  :  59,  614  : 
67,  617  :  88  sqq.,  621 :  112  sqq. ;  of 
the  Papists,  331 :  5,  513  :  22  bq.,  515  : 
4«.  603  :  14,  607  :  85,  616  :  83  sqq. 


INDEX  OF  SUBJECTS. 


75:] 


621 :  108  sq.,  623  :  121,  624  :  126 ;   of 
tne  Sehwenckfeldians,  531 :  24,  669  : 

32. 

Swearing,  when  lawful,  399  :  65  sqq. 
Sinful,  a  fruit  of  original  sin,  321  : 
2.  Forbidden,  364  :  4,  399  :  62,  454  : 
42.     Its  punishment,  400  :  67. 

Sword,  distinction  between  spiritual 
and  worldly,  61  :  4.  The  Pope's 
claim  of  both,  166  :  23,  338  :  2.  His 
endeavor  thereby  to  exterminate 
the  Gospel,  126  :  124. 

Stbaris,  255  :54. 

Symbols  (Creeds).  The  ancient  re- 
ceived, 9.  The  oecumenical,  25 
sqq.,  84,  311,  360,  388,  476,  492  :  3, 
535  :  4.  Their  meaning  and  design, 
92  :  51,  163  :  7,  491  :  2  sq.  Kejected 
by  the  Anti-Trinitarians,  670  :  37. 
The  Augsburg  Confession,  a  sym- 
bol of  our  time,  9,  563  :  4. 
Symbolical  Books.  Their  authority 
and  relation  to  Scripture,  491  : 2, 
492  :  8,  535  : 1,  537  :  9  sqq. 

Synaxis,  275 :  79. 

Synechdoche,  108 :  31. 

Synergism,  498 :  11, 499 :  17  sq.,  567  :  77. 

Synod  of  Toledo,  244  : 4. 

T. 

Table,  use  of  Catechism  at,  389  :  16. 
Prayer  at,  375  :  6  sqq.  Of  duties, 
375  sq. 

Tares,  165 :  19. 

Teachers,  God's  gift,  235  : 4,  343  :  26, 
349  :  67,  409  :  130.     How  to  be  re- 
garded, 491 :  l  sqq.,  535 :  3.     Their 
dangers  and  labors,  115  :  69. 
False,  160  :  273,  166  :  22,  492 :  3. 

Temperance,  226  :  46  sq. 

Temple,  the  regenerate  God's,  595  :  2, 
662  :  73.  Antichrist  in  God's  tem- 
ple, 162 : 4. 

Temptations.  Every  Christian  must 
bear,  463  :  105  sqq. ;  even  saints, 
207:54,  208:56.  They  must  con- 
stantly be  prepared  for  them,  464 : 
109;  especially  when  they  adhere 
to  the  Gospel,  485  :  75.  Christ  has 
forewarned  the  Church  thereof, 
163  :  10.  Concerning  worthiness 
for  Holy  Supper,  482 :  55  sqq. 
Of  believers'  good  works,  116  :  72. 
Are  not  signs  of  divine  wrath, 
208  :  55,  209  :  61.  The  doctrine  of 
election  brings  consolation,  653  :  20. 
Prayer  aids  against,  464  :  no,  465  : 
117. 
Growth  of  faith  in,  183  :  37,  42,  662  : 
74.  To  feel  it  differs  from  consent- 
ing thereto,  463 :  103. 

63 


Terrors  of   conscience,  117 :  83,  141 
180,  179  :  9,  182  :  31  sq.,  184  :  46,  202 ; 

34,  206  :  51  sq.,  208  :  59 ;  of  the  Law, 
507  :  7,  594  :  24 ;  not  God's  peculiar 
work,  185  :  51,  53,  508  :  10,  591  :  11. 
Faith  arises  in,  106:21,  152:230; 
and  overcomes  them,  91 :  45,  98  :  85, 
106:21,  107  :  27,  116:74,  119:93, 
125  :  118,  127  :  126,  131' :  141,  139  :  169, 
144  :  193,  152  :  230,  158  :  262,  160  :  277, 
183  :  42,  233  :  85,  260  :  12,  271  :  60. 
Our  works  and  love  fail  before, 
120  :  100,  1 26  :  123,  128  :  132,  144  :  193 ; 
as  also  external  services,  138  :  167. 

Tertullian,  195 :  94. 

Testament.  Old,  a  shadow,  type,  prom- 
ise, 267  :  37  sqq.,  270  :  55.     Its  sac- 
rifices, 270  :  56,  616  :  50. 
New,  has  but  one  Sacrifice,  270 :  56. 
Promise  of  grace  peculiar  to,  214 
4,  215  :  14.   Its  blessings,  what,  268 
39.  Its  priesthood,  service,  etc.,  214 
7  sq.,  263  :  26  sqq.,  266  :  85  sq.,  270 
56,  271 :  59,  273  :  71.     Its  signs  and 
seals,  183  :  \2,  215  :  14.     How  far  it 
retains    the    Law,   323  :  l,   324  :  4. 
Does  not  reject  magistrates,  530  : 
12. 
Of  Christ,  243 : 2,  511 : 7,  514 :  25,  515  : 

35,  521 :  39,  607  :  38,  610  :  50,  618  :  92. 
Testimony  of  the  Holy  Ghost  in  the 

heart,  102  :  113,  655  :  31,  662  :  74. 
The  sacraments,  of  God's  grace, 
forgiveness,  etc.,  41,  213  :  l,  269  .  49. 
Good  works,  of  righteousness  and 
faith,  114:63,  156:252,  505:15. 
Of  Faith,  the  symbols,  518  :  8,  538  : 
13,  16.    See  also  Witness. 

Thanksgiving,  a  fruit  of  the  Holy 
Ghost,  104:4,  105:11.  Should  be 
made  for  all  gifts,  366  :  2,  440 :  19. 
Enjoined  by  the  second  command- 
ment, 364  :  4,  399  :  64.  Must  be 
regulated  according  to  the  first, 
285  :  25.  Especially  for  regenera- 
tion, 554  :  15.  At  meals,  369  :  13. 
At  bed-time,  374  sq.  Marriage, 
food,  etc.  hallowed  thereby,  251  : 
30. 

Thank-Offerings.  Of  how  many 
classes,  262  :  31.  Are  made  by 
those  already  reconciled,  262  :  19, 
263  :  25,  272  :  67.  The  mass  a  thank- 
offering,  274  :  74.  Testimony  of 
Greek  Church  thereon,  278  :  93. 

Theodore  of  Raithu,  627  :  15. 

Theodoret,  628 :  22. 

Theophylact,  174 :  55. 

Thomas  Aquinas,  80  :  27,  222  :  24,  271 : 
62,  284  :  20,  336  :  3. 

Thoughts,  evil,  have  their  source  in 


764 


ANALYSES   AND   INDEXES. 


original  sin,  496  :  21.  God's  Word 
a  remedy  for,  385  :  10  sq.  Faith 
not  an  idle  thought,  94:64,  103: 
lis,  127  :  129.  Do  the  saints  know 
our  thoughts?  -34  :  11. 

Times,  the  Last,  49,  201  :  29,  255  :  53. 

Tithes,  63:29,  262:21. 

Tonoue,  sins  of,  417:188,  427:263  sij., 
429:  276.  431  :  291. 

Topic,  the  Chief,  98  :  87,  179  :  10,  187  : 
59,  232:  79,  571  :  6. 

Toroau,  Luther's  sermon  at,  522,  643. 
Conference  at,  12. 

Torments,  eternal,  42;  of  conscience, 
190:72;  from  human  ordinances, 
223  :  27. 

Touchstone,  492 : 7. 

Trades,  Trading,  no  sin,  42,  227  :  53, 
531  :  18,  669  :  23.  Unfair,  forbidden, 
365  :  14,  423  :  233,  460  :  84. 

Traditions,  42,  295.  Particular  and 
universal,  168:30.  Are  outward 
accidental  relations,  168  :  32.  Pre- 
ferred to  God's  commands,  54  :  8, 
295:3.  Unscriptural,  54:5,  212: 
77,  224:36.  Have  not  the  Holy 
Ghost  as  their  author,  168  :  31. 
Promote  not  justification,  55  :  21, 
168  :  31.  Occasion  errors,  46,  55  : 
16  ;  and  burdening  of  conscience, 
54:  12.  What  traditions  are  proper, 
56  :  40. 

Transgression,  129 :  133, 198 :  75, 540 : 5. 

Transgressors,  592 :  n,  593 :  21. 

Transubstantiation.  In  the  Greek 
Church,  174  :  55.  In  the  Roman 
Church,  331  :  5,  513  :  22,  607  :  35, 
621 :  108. 

Trinity,  26  :  3  sqq.,  27  :  17  sqq.,  24  sqq., 
37,  75,  311.  A  great  mystery,  630 : 
33.  The  entire  Trinity  directs  to 
Christ,  661  :  66.  Testimony  of  its 
deniers,  532,  670. 

Tripartite  History,  52  .  41,  56 :  45. 

Triumph  of  Christ,  522 : 1. 

Troubles.  Not  always  indications  of 
wrath,  209  :  61  sq.  Must  be  en- 
dured, even  by  saints,  207  :  54. 
Their  design,  155  :  247,  207  :  54  sq., 
208  :  54  sq.,  209  :  63.  Duty  of  Chris- 
tians therein,  85  :  8,  88  :  27,  104  :  4, 
112  :  46,  209  :  63.  Where  aid  is  not  to 
be  sought,  112  :  49,  208  :  57.  Prom- 
ises in,  215 :  16. 
See  also  Afflictions,  Tempta- 
tions. 

Trust  (confidence).  An  element  in  the 
divine  image,  79.  A  work  of  the 
Holy  Ghost,  230  :  72.  Is  calling  on 
Christ'n  name,  100  :  98.  Is  faith, 
JU  :  48,   95  :  69,    102  :  107,   149  :  216. 


Accompanies  genuine  repentance, 
503  :  17.  Holy  Scripture  incul- 
cates, 437  :  825.  To  be  placid  in 
Christ  alone,  593  :  22.  In  work* 
condemned,  100:98,  102:  110,  103 : 
30,  109:86,  110:40,  148:209,  150: 
218,  191  :75,  193  :  87,  204  :  45.  Un- 
der the  Papacy  transferred  to 
Marv  and  the  saints,  237  .  15,  238  : 
22,  239 :  31. 

Truth,  the  Eternal,  is  Jesus  Christ, 
608:43,  609:47,  621  :  lOf, ;  is  God'jj 
Word,  538  :  13,  562  :  51.  Luther 
has  restored  it  to  light.  536  :  5 
Must  not  be  denied,  194:90.  Its 
defence  necessary  for  the  Church, 
233:83.  Those  who  persistently 
oppose  it  cannot  be  converted 
564  :  60. 
Concreated,  an  element  of  the  divine 

image,  541  :  10. 
Duty   of  speaking,   568 :  81,    398   sq. 
How  ?  428. 

Turks,  33  : 1,  46  : 1,  286  :  27,  320  :  11, 
460 :  77. 

Types,  164:15,  170:35,  262:21,  263: 
24,  266  :  34,  267  :  36  sqq.,  270  :  53. 

Tyranny  over  conscience,  176  :  64  sqq. ; 
of  bishops,  217  :  25  sq. ;  of  the  Pope, 
251  :  25,  295  :  4,  307  :  3,  347  :  49. 
Compared  to  Antiochus,  278  :  91. 
Pharaoh's,  punishment  of,  664  :  85. 

Tyrants,  318 : 3. 

U. 

Unbaptized,  529  :  6,  565  :  67. 

Unbelief,  370  :  18,  456  :  58,  463  :  104. 
A  fruit  of  original  sin,  321  :  2. 
The  greatest  sin,  589  :  2.  Is  it 
reproved  bv  the  Law  or  the  Gos- 
pel? 506  :  l,  592  :  19.  God  has 
concluded  all  under  it,  526  :  10. 
Inheres  deeply,  105  :  14.  Of  Is- 
rael, 587  :  34. 

Unbelievers.  The  Law  to  be  preached 
to,  509:3;  yet  not  to  them  alone, 
510  :  8,  599  :  26.  Receive  in  the 
Lord's  Supper  Christ's  body  and 
blood,  515  :  37,  605  :  27.  How  their 
works  to  be  regarded,  583  :  8. 

Unconverted,  583 : 8. 

Understanding.    See  Reason. 

Uniformity  of  ceremonies,  39,  56  :  4-t, 
163  :  10,  164,  168  :  30  sq.,  169  :  33. 

Union,  ecclesiastical,  346:41  sq.,  644. 
5.  Personal  or  hypostatic,  517  :  5, 
9,  518  :  14  sq.,  626: 11  sqq.,  628  :  23 
sq.,  630  :  31,  638  :  74.  Sacramental 
true,  512  :  15,  607  :  37  ;  false,  607  :  hi. 
Of  Sacramentarians  516  :  3,  519; 
24,  622 :  117. 


INDEX  OF  SUBJECTS. 


755 


Unity  maintained  by  love,  123  :  ill, 
126 :  122,  445  :  51.  Requires  much 
forbearance,  124  :  112  sqq.  Must 
not  be  sought  with  denial  of  the 
truth,  666  :  95  sq.  The  welfare  of 
the  Church  depends  thereon,  319  : 
9.  Dutv  of  praver  for  it,  528  :  23. 
Of  the  Church,  39,  445  :  51. 

Universality  of  God's  grace,  526  :  10, 
528  :  17  sqq.,  561 :  49,  653  :  23  sqq. 
Of  the  Gospel  promise,  654 :  28. 

Unreoenerate,  state  of,  497  :  3,  552  :  7, 
555  :  17.  Their  heart  like  a  stone, 
555  :  19.  Hear  God's  Word  only 
externally,  562  :  53.  The  three 
causes  concurring  in  their  con- 
version, 569  :  90.  They  obey  the 
Law  only  by  constraint,  510  :  7. 
Ministers,  39,  168  :  29,  172  :  47,  531  :  27, 
605  :  24,  606  :  32,  670 :  35. 

Unwilling  God  makes  willing,  499 : 
15,  17,  569:88.  Are  the  unregen- 
erate,  510  :  7. 

Un worthiness,  its  own,  faith  confesses, 
149  :  216.  Feeling  of,  should  not 
deter  from  the  Lord's  Supper,  482  : 
55  sq.,  484 :  70. 

Unworthy.  Our  works,  149  :  217  sq. 
Of  the  Holy  Supper  unbelief  alone 
renders  us,  374  :  10.  Even  the  un- 
worthy receive  Christ's  body  and 
blood,  603  :  10,  605  :  27,  614  :  72,  623: 
123.  The  administration  of  sacra- 
ments by,  valid.  167  :  29. 

Usages,  Church,  522,  643.  Such  to 
be  observed  as  can  be  observed 
without  sin,  218  :  l,  227  :  51.  Not 
to  be  changed  without  cause,  227  : 
51.  Doctrine  of  the  fathers  concern- 
ing, 221  :  20  sq.  See  Adiaphora, 
Ceremonies. 

Usury,  309 :  12. 

V. 

Valens,  639 :  75. 

Valentine,  St.,  240 :  32. 

Valentinians,  37 : 5. 

Veil  of  Moses,  105 :  12  sqq.,  507  :  8, 
591  :  10,  595  :  l. 

Venus,  393 :  18. 

Vicarious  Sacrifices,  262  sq. 

V  toils,  314  :  12,  327  :  26. 

Vine,  Christ  the  true,  174  :  56,  193  :  85. 

Virginity,  a  gift  of  God,  250 :  18  sq. 
More  excellent  than  marriage,  252 : 
38,  258  :  69.  Does  not  justify,  252  : 
36,  258:69.  Is  impure  in  the  god- 
less, 252  :  34.  Gerson  and  Ambrose 
concerning,  250  :  20.  Jovinian  on, 
252  :  37.  Commended  by  Christ  and 
Paul,   253:40,   286:27.      He   who 


has  not  a  gift  therefor  should  be 
married,  58,  249  :  16. 

Virtues.  Of  the  Law,  108:30,  122: 
104  sqq.;  of  faith,  122:106,  158: 
262.  Our,  not  the  cause  of  elec- 
tion, 662 :  75.  Do  not  justify,  108  : 
30,  122  :  104  sqq.,  502  :  15,  503  :  22, 
575  :  30,  576  :  35,  577  :  39.  Do  not 
render  worthy  for  the  Holy  Sup- 
per, 513  :  20.  Believers  should  ex 
ercise  themselves  in,  662  :  73. 

Visitation  of  churches,  19,  359  : 1 

Vows.  Their  nature,  58.  Lawful,  to 
be  observed,  282  :  9.  Of  Nazarites. 
292  :  58.  Of  celibacy  in  twelfth 
century,  48  sq.  Should  include 
only  possibilities,  59  sq.  Are  a 
false  divine  service  and  invalid, 
59  sq.  Doctrine  of,  has  obscured 
the  Gospel,  60,  347  :  48.  Repud- 
iated even  by  popes,  282  :  10.  Their 
invention,  119  :  91.  Errors,  282  :  9, 
347  :  48.    See  Monastic  Vows.     - 

Vulgarius.    See  Theophylact. 

W. 

War  and  pestilence  calamities,  210 :  65. 
Of  the  devil,  460  :  78.  Just  wars 
to  be  waged,  41,46, 116  :  70,  228  :  59. 

Washing,  bodily,  136  :  161.  Of  bap- 
tism, 371 :  10,'  469 :  27.  Of  water  in 
the  Word,  162:7,  330:1. 

Water,  Holy,  136  :  iei.  The  true, 
385 :  10. 

Weak,  the,  to  be  tolerated,  124  :  112. 
Not  to  be  offended,  227  :  51.  How 
rewards  and  punishments  to  be 
preached  to  them,  154  :  243.  Not 
unworthy  of  Lord's  Supper,  513 : 
19,  614  :  69.  Forbearance  towards, 
523:5,  645:9. 

Weakness.  Of  faith,  112,  484  :  70, 
565  :  68.  Of  God's  children,  505  : 
13.  Of  human  nature,  249  :  16. 
How  to  be  aided,  101  :  106,  111 : 
44,  115:68,  209:63,  653:20. 

Whitsunday  (Pentecost),  65:57,  171: 

40. 

Wicked,  the.  Their  relation  to  di- 
vine foreknowledge.  525  :  4,  650  :  3 ; 
to  election,  650  :  4.  They  are  not 
the  Church,  163  :  8,  165  :  19.  They 
belong  thereto  only  nominallv, 
161 :  3,  163  :  10,  12,  167  :  28,  623  :  123. 
Their  administration  of  the  sacra- 
ments valid,  165:19,  477:15,  604: 
16,  19,  605  :  24,  606  :  32,  617  :  89. 
Their  reception  of  them,  511  :  7, 
513:17,  604:19,  613:66,  623:128. 

Wickliffe,  Wycliffe,  229:63,  168, 

29. 


756 


ANALYSES   AND   INDEXES. 


Widow  8,  258  :  70,  293  :  M  sqq.,  378  :  13. 

Wife,    11,    289:  Ilea.,  3(55  :  12,   19  sq., 
33S:io,  377:7,  419  Bqq.,  432. 

Will,  God's,  known  only  through  Ins 
Word,  220  :  17,  654:  29,  656  :  36  ; 
especially  through  the  Law,  510:7, 
592  :  17,  597  :  11.  The  sacraments 
signs  of,  41 :  1,  213  :  l,  273  :  69.  Un- 
known to  the  natural  reason,  231  :  73 
sq.,  131 :  141.  The  flesh  resists,  112: 
49,  555  :  18.  The  life  to  be  guided 
thereby,  527  :  14.  Must  be  obeyed 
in  afllictions,  etc.,  85  :  8,  104  :  4, 
117  :  77,  154  :  243.  Prayer  concern- 
ing, 369,  389,  457  sqq.  That  we 
hear  his  Word,  497  :  5,  563  :  55. 
That  they  who  believe  in  Christ 
be  saved,  143  :  189,  526  :  12,  527  :  15, 
561  :  49,  653  :  2G  sqq.  That  they  do 
good  works,  588  :  38,  595  :  3,  598  :  17. 
Not  the  cause  of  sin,  43,  650  :  6. 
Of  Men.  How  related  to  faith,  142  : 
183.  The  old  Adam  in,  509  :  4. 
Wicked  and  sinful,  497  :  3,  525  :  4, 
541  :  11,  650  :  6.  Broken  by  the 
cross,  226  :  45.  Wicked,  of  men 
and  devils  the  cause  of  sin,  43, 
232  :  77,  369  :  11,  650  :  6.  Works 
wrought  against  the  will  displease 
God,  585  :  17,  598  :  19. 
The  Free  Will,  43,  88 :  29,  230,  322, 
496,  551.  Its  four  states,  496  :  1, 
551 :  2.  How  far  possessed  by  man, 
230  :  70.  Its  ability  with  respect 
to  outward  morality,  43,  230  :  70, 
75,  557  :  26,  558  :  31  sq.  Its  in- 
ability in  spiritual  things,  231  :  73, 
552  :  7,  554  :  12  sq.,  555  :  17.  Purely 
passive  in  conversion,  499  :  18,  566  : 
73,  569  :  89.  Its  dependence  on  the 
Holy  Ghost,  498  :  6,  566  :  70  sqq. 
After  conversion  it  is  not  idle,  499 : 
17,  569:88.  If  it  were  sufficient 
Christ's  death  vain,  88  :  29. 
Errors:  Of  Scholastics,  Papists,  Pe- 
lagians, and  Semi-Pelagians,  78  :  12, 
86  :  17,  230 :  67  sq.,  322  :  4  sq.,  324  : 
10  sq.,  498  :  9  sq.,  567  :  75.  Synerg- 
ists, 567  :  77;  Manichaeans  and  Sto- 
ics, 230  :  67,  498  :  8,  566  :  74.  Ob- 
jectionable expressions,  495  :  15  sq., 
498  :  11  sq.,  568  :  82,  86.  Epicureans 
and  Enthusiasts,  561  :  46. 

William  of  Paris,  231 :  76. 

Wine,  abstinence  of  Rechabites  from, 
293  :  59 ;  of  Encratites,  254  :  45. 

Wisdom,  God's  hidden,  660  :  64.  Christ 
the  true  and  essential,  521 :  37,  608: 
43,  609  :  47,  618  :  92.  An  element  of 
the  divine  image,  79.  Is  lost,  88  : 
82.     Insufficient,  122:108  sq.,  170: 


35,  222  :  22.  Of  tin  world,  553  :  is 
562 :  51. 

Witness.    See  Testimony. 
False,  426  :  257,  429  :  271  sq. 

Wolves  in  the  Church,  166  :  22 

Woman,  Seed  of,  593 :  23. 

Word  (Myoc ),  37,  607  :  36,  627  :  16. 
God's,  is  his  power,  385  :  11.  Effica- 
cious, 165  :  19,  183  :  44,  215  :  11,  385 : 
10  sqq.,  404  :  101.  It  alone  reveals 
God's  will,  95  :  67,  220  :  17.  Is  the 
source  of  illumination,  conversion, 
salvation,  491,  497  :  4  sqq.,  499:18 
sq.,  555:19,  562:50.  The  means 
whereby  the  Holv  Ghost  is  be- 
stowed, 38,  62  :  8  sq.,  105  :  14,  190  : 
71  sq.,  273  :  70,  446  :  58,  500  :  19,  663 : 
77 ;  and  faith,  96  :  73,  170  :  36,  214  : 
5,  273  :  69  sq.,  497  :  5.  498  :  7,  601  :  3, 
661 :  69.  Election  thereby  revealed, 
525  :  6,  526  :  13,  657  :  43,  658  :  52. 
God  therebv  calls,  maintains,  com- 
forts, etc.,  108  :  33,  182  :  32,  183  :  40, 
185 :  49,  190 :  72,  324  :  8,  369  :  11,  477 : 
12,  655:34,  657:44.  His  kingdom 
thereby  comes  to  us,  445  :  52,  455  : 
53,  559  :  36.  The  Word  and  the 
Cross  belong  together,  457  :  65,  458 : 
67.  We  should  daily  exercise  our- 
selves therein,  554  :  16.  Disregard 
thereof  a  fruit  of  original  sin,  321  : 

2,  404 :  99 ;  a  temptation  of  the 
devil,  463 :  104. 

Is  a  mark  of  the  Church,  161 :  3,  335  : 

3.  Where  it  is  not,  Christ's  king- 
dom absent,  173  :  52,  525  :  7.  Es- 
sential to  the  sacraments,  214  :  5, 
277  :  89,  330  :  l,  370  :  2,  374  :  5  sqq., 
10,  468  :  18,  22,  469  :  26,  471 :  45  sq., 
472  :  53,  476  :  4,  477  :  10,  14,  604  :  21. 
It  sanctifies  marriage,  251  :  31,  252  : 
34,  420 :  209.  The  sole  source  of 
articles  of  faith,  315  :  15.  Without 
it  no  divine  worship,  277  :  89,  278  : 
92,  314  :  8.  Should  be  preached 
purely,  563  :  55 ;  and  be  rightly 
divided,  589  : 1 ;  and  by  it  all  doc- 
trine be  judged,  491,  535.  Is  the 
sanctuary  above  all,  403  :  91. 

The  Word  preached.  God  thereby 
gives  the  Holy  Ghost,  332:2,  652: 
17;  and  deals  with  us,  333  :  10,  655: 

36.  Is  the  peculiar  office  of  the 
Gospel,  330,  479  :  31 ;  the  office  and 
work  of  the  Holy  Ghost,  563  :  56, 
654  :  29.  Without  it  no  prophet, 
333 :  10. 

Errors :  Of  Enthusiasts,  215  :  13,  332  ; 
3,  6,  499  :  13,  531  :  22,  552  :  4,  567 
80,  669  :  30 ;  of  the  Sacramentarians 
515  :  35,  642  :  94. 


INDEX  OF  SUBJECTS. 


Work,  Christ's,  312,  444:38,  479  31. 
His  strange  work,  508  :  10. 
Of  the  Holy  Ghost,  446  :  59,  447  :  61, 
526 :  12.  Is  the  preaching  of  the 
Word,  563:56.  Is  faith,  100:99, 
103  :  115.  Conversion  and  sanctifi- 
cation,  569  :  88  sq.,  574  :  28. 
Works  of  the  Law,  86  :  17,  598  :  16,  645  : 

12.  Distinguished  from  the  fruits 
of  the  Spirit,  509  :  5,  597  :  15.  Love 
the  chief,  122  :  108.  Do  not  justify, 
574 :  29. 

Works  of  Reason,  86  :  17,  325  :  18. 
Outward  works  to  a  certain  ex- 
tent within  our  own  power,  85 : 8, 
105:9,  129:135,  231:73;  yet  the 
Law  is  not  thereby  fulfilled,  105 : 

13,  591  :  10.  Merit  not  forgiveness, 
130  :  138,  131  :  143,  260  :  12.  When 
they  are  sinful,  89  :  35,  106  :  15. 
Reason  estimates  them  too  highly, 
85:10,  118:85,  119:91. 

Good  Works,  43,  232,  335,  503,  582. 
What  are,  43,  85  :  8  sq.,  155  :  250, 
212  :  77,  222  :  25,  231  :  73,  292  :  54, 
435  :  311  sqq.  What  are  not,  222  : 
25,  403  :  93,  583  :  7,  597  :  15.  Ob- 
scured under  the  Papacy,  54  :  8 
sqq.,  222 :  25. 

Men  must  be  admonished  thereto, 
506  :  18,  589  :40.  They  are  praise- 
worthy, 87  :  24,  117  :  80,  128  :  131, 
155:250,  583:8;  yet  with  certain 
limitations,  87  :  24,  133  :  143,  lt-T  - 
196,  155  :  252,  191  :  78,  205  :  is  sq., 
232  :  81.  In  what  their  holiness 
consists,  115:68  sqq.  Why  pleas- 
ing to  God,  112  :  51,  114":  ei,  63, 
128:131,  132  :  145,  136:  160,  139  : 
172,  152 :  234,  158 :  264,  583 :  8,  588  :  38. 
Have  promises  and  rewards,  116: 
"3,  131 :  143, 135  :  157,  153  :  241  sqq., 
155  :  246,  212  :  77,  426  :  252,  583  :  8. 
Are  necessary,  not  by  constraint  of 
Law,  but  by  obligation  of  obedi- 
ence, 39,  43,  45,  60,  115:68,  119: 
93,  131 :  142,  151  :  227,  212  :  77,  234  : 
89  sq.,  505  :  8  sqq.,  583  :  7,  584  :  14, 
16  sqq.  Dare  not  be  omitted  with- 
out sin,  205  :  46 ;  yet  are  done  freely, 
585  :  18.  Do  not  maintain  faith  and 
salvation,  505  :  15,  586  :  30.  Do  not 
precede  faith,  132  :  145,  577  :  41 ; 
but  inevitably  follow,  96:74,  103: 
115,  117  :  82,  131  :  143,  210  :  68,  231  : 
92,  335:2,  504:6.  Their  absence 
indicates  absence  of  faith,  335  :  4, 
577  :  42  sq.,  584  :  15.  Necessary 
fruits  and  testimonies  of  faith,  39, 
95  :  71,  114  :  63,  115  :  68,  127  :  125, 
128,  267  :  38,  505  :  15,  576  :  36,  583  : 


9.  Fruits  of  repentance,  40:  6,  134  : 
151  sqq.,  181  :  28,  186  :  58,  202  :  34, 
204:42,  212:77.  Fruits  and  ope- 
rations cf  the  Holy  Ghost,  45,  151 : 
228,  231 :  73,  558  :  29,  559  :  -38,  569  : 
90,  598  :  17.  Cannot  be  wrought 
from  natural  powers,  but  only  by 
the  regenerate,  45,  128  :  131,  505  :  8, 
558:29,  559:39,  583:7.  Are  at 
best  imperfect,  111  :  42,  115  :  68, 
117  :  83,  123  :  110  sq.,  583  :  8.  Even 
faith  as  a  work  imperfect,  54,  98 : 
86,  572  :  13.  Expressions  "good 
works  injurious,"  "necessary,"  con- 
sidered, 504  :  2  sq.,  505  :  10,  16,  582  : 
1  sqq.,  584  :  16,  588  :  37. 

Wicked  Works.  Fruits  of  original  sin, 
321  :  2,  496  :  21.  God's  foreknow- 
ledge concerning,  650  :  6.  Error 
of  Stoics  and  fatalists,  498  :  8,  566  : 
74.  Cause  loss  of  righteousness  and 
salvation,  586 :  31. 
World.  Its  corruption,  83  :  49,  369  : 
11,  422  :  228,  433  :  303  sq.,  441  :  21, 
455  :  47,  463  :  101  sqq.  Its  error  and 
ignorance,  118  :  85,  119  :  91,  447  :  63, 
542  :  13,  553  :  10,  562  :  51.  Its  un- 
belief, 396:42;  its  idolatry,  393: 
17 ;  hatred  of  truth,  427  :  262. 
Ten?pri.tl->ns  thi-ou%h  it,  370  :  18, 
6*34  :  8*3.     P'-oieciioii   against,   385: 

10,  653  :  20.  Redemption  by  Christ, 
151  :  224,  214  :  8,  245  :  10,  312  :  2, 
561  : -x9,     5£0  :  5C  ;     his     kingdom 

.  not,  of  this  world,  62,  344 :  31. 
The  Holy  Ghost  reproves  it,  323: 
1,  591  :U  sq.  The  field  for  tares 
aud  wheat,  165  :  1C.  Not  escaped 
by  pnteiing  a  cloister,  60 :  57  sqq. 

Worship,  Divine.    See  Service. 
Of  Angels.  Saints.    See  Invoca- 
tion in  the  New  Testament,  264 : 
27. 

Wrath,  God's  eternal,  96  :  79.  All 
men  beneath  it,  89  :  36,  90  :  40,  94  : 
62,  197  :  11,  550  :  62,  592  :  20,  660  :  60. 
Children  of  wrath,  494  :  12,  541  :  6, 
9,  543  :  19,  573  ;  20.  Vessels  of,  663  : 
79  sq.  Threatened  against  the  im- 
penitent, 117  :  79.  Revealed  by  the 
Law,  96  :  79,  140  :  171,  154  :  244,  323 : 
l,  562  :  54,  592  :  14.  The  Gospel  pro- 
claims, 507  :  5  sq.,  591  :  12.  Conse- 
quences of  feeling  it,  87  :  20,  89  :  36, 
104:7,  105:  14,  ^1 19  :  91,  138:  167, 
182  :  34.  This  sense  of  God's  wrath 
exists  in  repentance,  106:21,  181: 
29,  182  :  32,  183  :  44,  197  :  10,  207  :  53, 
566  :  70.  A  punishment  of  sin,  208  : 
56.  Afflictions  not  always  indi- 
cations  thereof,   209  :  61.     Human 


;:,s 


ANALYSES   AND  INDEXES. 


nature  cannot  endure  it,  143  :  191. 
Unproductive  of  truly  good  works, 
509 : 5. 
Can  be  appeased,  131  :  143.  Its  ne- 
cessity, 122  :  103.  But  this  occurs 
not  through  works,  love,  etc.,  91  : 
46,  97  :  80,  116  :  74,  117  :  82  sq.,  120  : 
100,  128:132,  188:64,  192:84  sq., 
193  :  87,  197  :  11,  233  :  87 ;  or  human 
ordinances,  218  :  5,  201 :  13;  or  pur- 
gatory, 204:42;  but  only  th-ough 
Christ,  91  :  46  :  97  :  81,  119  :  93,  139  : 
170,  141:179,  193:87,  205:4  «q., 
289  :  17. 


The  Law  works  wrath,  118    *u,  121 
136,  133  :  149,  148  :  212,  193  :  88,  324 
7.     Wrath    towards    God    spring) 
from  servile  fear,  183  :  38. 
Writings    of    ancient    and     modern 
teachers,    15,   491  :  2,  492  :  7,  537  : 
10. 

Y. 
Yielding  against  conscience,  336  :  a. 

Z. 

Zwingli,  628  :  21,  631  :  88. 
Zyvlnglians,  624 : 2. 


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